We should blog in the Holy Spirit, and we should read blogs filled with the Holy Spirit

Echurch Blog asks what biblical principles should guide bloggers, referencing a tremendous (if long) article by Bryan Chappell over at Gospel Coalition.  It’s full of good things:

The reason some of today’s advocacy journalism and web commentary are so dangerous to Christians is not because we are blind to their biases. Rather, the danger lies in our tendency to think that, since we agree with the viewpoints of certain commentators, therefore their digs at, and disrespect of, opponents are acceptable among us.

Blocs of Christians grow to appreciate certain commentators because they seem willing to say what we would like to say but our biblical instincts have made us hesitant to express. At first, we chortle at the sarcasm and scorn with guilty pleasure that our enemies have been made to squirm. But, over time, we no longer feel guilty, and then the real damage is done. Christ’s testimony erodes when his people grow so accustomed to verbal disdain that we begin to believe such speech is permissible for us. When the church fills with people holding so little regard for her spoken witness, then her redemptive purposes are far removed from her daily priorities.

We must determine whether our web tastes have been cultivated by the world or by its Creator. Returning evil for evil is not a Christian option. When the speech habits of the world become the unexamined practices of the redeemed, then it is time for correction and repentance. We correct by letting those in our own camps know when their commentary has moved beyond the bounds of biblical ethics and Christian love. We repent by, first, confessing that we are as wrong to receive gossip and slander as to spread it, and, second, by refusing to consume or visit the publications and sites that claim to be Christian and do not honor Christ’s commands.

Well said.  It’s easy to let things into our heads.  It’s far harder to get them out.  And what comes in will shape our attitudes.

I discovered an example in myself only today.  I’m not politically correct.  I loathe and despise the brainwashing that I have endured for the last 15 years.  It’s evil, stupid and perverse, and those setting the climate of what can be said, and what cannot, are people whose guiding principle is “if it feels good to me, then do it.”

Now I am the proud owner of the Official Irish Joke Book, in four volumes.  I haven’t read any for years.  But today I pulled down book 3 — “book 2 to follow”, as the cover says — on my journey to the bathroom.  While engaged in brushing my teeth, I proceeded to dip into it.  And … I found myself flinching at the jokes.  What was entirely proper light humour, published in 1985, is now something that cannot be said or thought.  But that isn’t my point.  Despite my thorough opposition to such brainwashing, I too have been conditioned.  My reflex flinching told me that.

I wasn’t “disgusted” or “horrified”, thank heavens.  The books are entirely innocent, after all.  But I suddenly saw how effective the suppression of such material, and the endless repetition of “you can’t say that”, must have been.  I suspect my reflex was simply that I have become used to the idea that such material will produce shrieking abuse.  And so even I have been influenced, against my will.

The environment in which we immerse ourselves will shape who we are.  For this reason, we must choose what that environment is.

Some Christians ration the amount of non-Christian culture they permit themselves, for just this reason.  But there are risks in so doing, not least because in our culture most modern Christian material is derivative or second-rate.  Since Christians are a despised minority — let’s call it what it is — this is natural.

But I have derived considerable benefits to my imagination this year, simply from disposing of my DVD player and reading a lot of Christian novels.  I really have.  It has helped shape my attitudes to God, to my life, and to the world.

I can feel it happening.  I’m working through the Left Behind series at the moment.  I have no view on the theology espoused by its authors, but it has been a blessing.  I have read various legal thrillers — a genre with which I am otherwise unacquainted — purely for the Christian worldview.  And I have benefitted.  It has lightened my imagination.

With every blogger, what comes out is what is inside.  In my case, as you will appreciate, there is rather a lot of ancient history and patristics inside!  That is not wrong.  But I also need to work on the question of which blogs I read.  I only have one Christian blog that I regularly read, and so I need others.  I do not mean “blogs written by Christians” but rather “Christian blogs”, written in obedience to the biblical principles mentioned above.

And so do we all.

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Chrysostom’s Easter Sermon — an online mystery

At the Trevin Wax blog today I read the following, Hell was in turmoil:

Let no one lament persistent failings, for forgiveness has risen from the grave.
Let no one fear death, for the death of our Saviour has set us free.

The Lord has destroyed death by enduring it.
The Lord vanquished hell when he descended into it.
The Lord put hell in turmoil even as it tasted of his flesh.

Hell was in turmoil having been eclipsed.
Hell was in turmoil having been mocked.
Hell was in turmoil having been destroyed.
Hell was in turmoil having been abolished.
Hell was in turmoil having been made captive.

Hell grasped a corpse, and met God.
Hell seized earth, and encountered Heaven.
Hell took what it saw, and was overcome by what it could not see.

O Death, where is your sting?
O Hell, where is your victory?
Christ is risen, and you are cast down!
Christ is risen, and the tomb is emptied of its dead.

This was attributed to Chrysostom, “An Easter sermon”, as translated by Andre Lavergne at Worship.ca.  The full version is here, and references a translation by  Frank Dobbs.

I think most of us are somewhat wary of unreferenced material of this nature, splendid and true though the statements are.  A PG reference would be so much nicer!

I find in Quasten (III, p.455) a reference to two Easter sermons, PG 50, cols.433-442, Contra ebriosos et de resurrectione, and PG 52, 765-772, described as “of doubtful origin”.

But surely Chrysostom must have preached more than 2 sermons at Easter?  In the CPG, vol. 2, p.573, I find a number of entries:

  • 4605, Sermo catecheticus in pascha, PG 59, 721-724.
  • 4606, In sanctum pascha sermo 1, PG 59, 723-726; followed by 6 more sermons of the same kind, all published by P. Nautin in Sources Chretiennes 36, SC27 and SC48.

Hmm.  Let’s look these up.  And we find … yes, the first item is the source.

It’s very short fragment of only a couple of pages, plainly mutilated.  Both the Lavergne and Dobbs translations translate the whole of Migne’s text.  It is placed by Migne, the PG editor, among the spuria, and the other sermons likewise.

A PDF of the Greek text, probably from the TLG, can be found here.  A manuscript of the text is online, BL Add. 14066, on f.4.

Let’s see what Nautin has to say about these items.

In SC 36, he discusses sermones 1-3 (CPG 4606-8).  All this material is transmitted under the name of Chrysostom.  But both Henry Savile and Bernard Montfaucon rejected this authorship.[1]  And Nautin states that the 7 homilies are not by the same author.  Homily 6 is attributed to a pseudo-Hippolytus; but there are several authors in the collection.  He does feel that the works must date from the late 4th – early 5th century.  Unfortunately he does not discuss our text.

Update: 22 April 2025.  This text in fact seems to be CPG 4605.  A dissertation with critical edition was done by Mark Patrick Huggins in 2021.  From this I learn that scholars from Montfaucon onwards have generally rejected the authorship of Chrysostom.  The PG text is PG 59, cols. 721-724.[2]

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  1. [1]SC36, p.26.
  2. [2]M. P. Huggins, Reception of John Chrysostom in the Middle Byzantine period (9th–13th centuries): a study of the Catechetical homily on Pascha (CPG 4605), diss. Edinburgh, (2021)

The Legend of St Mena

A wonderful retelling of the Old Nubian legend of St. Mena, published by F. L. Griffith in 1903 in Nubian texts of the Christian period, is given at Suburban Banshee here.  Read and enjoy!  It makes plain why hagiographical texts have an appeal!

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The Antikythera mechanism — return to the wreck site

The Guardian reported on 2nd October:

Between 1900 and 1901, the sponge divers retrieved a string of stunning antiquities, including weapons, jewellery, furniture and some exquisite statues. But their most famous find was a battered lump that sat unnoticed for months in the courtyard of Athens’ National Archaeological Museum, before it cracked open to reveal a bundle of cogwheels, dials and inscriptions.

It has taken scientists over a hundred years to decode the inner workings of those corroded fragments, with x-ray and CT scans finally revealing a sophisticated clockwork machine used to calculate the workings of the heavens (video).

Dubbed the Antikythera mechanism, it had pointers that displayed the positions of the sun, moon and planets in the sky, as well as a star calendar, eclipse prediction dial and a timetable of athletics events including the Olympics. …

But one of the most intriguing mysteries relates to the wreck on which it was found. What’s still down there?

The wreck lies in around 60 metres of cold, rocky, current-swirled water – not an easy place to visit. The sponge divers who salvaged its cargo worked in clunky metal diving suits with little understanding of the dangers of diving at such depth. By the time they abandoned their project, two of them had been paralysed by the bends, and one was dead. They left behind stories of abandoned treasures, including giant marble statues that rolled down the steep slope from the wreck and out of reach.

The undersea explorer Jacques Cousteau spent a couple of days at the wreck site in 1978 and brought up some precious smaller items, including some coins from the Asia Minor coast, which suggested that the ship sailed from there around 70-60 BC (probably carrying war booty from Greek colonies back to Rome). But even with their sleek scuba gear, Cousteau’s divers could spend only brief minutes on the seabed without risking the bends.

No one has been back since. Now, after years of negotiations with the Greek authorities, Brendan Foley, a marine archaeologist based at Woods Hole Oceanographic Institution in Massachusetts, finally has permission to dive at Antikythera. He’s working with Greek archaeologists including Theotokis Theodoulou of the Ephorate of Underwater Antiquities.

This week, the team begins a three-week survey using rebreather technology, which recycles unused oxygen from each breath and allows divers to stay deeper for longer. The aim is to survey the wreck site properly for the first time, to find out once and for all what has been left down there – and to check down the slope, to 70 metres depth or more, to see if those stories of runaway statues are true.

And, of course, what if there is further ancient technology just sitting there, unrecognised?

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The Qasr el-Wizz apocryphon

Alin Suciu has another marvellous post on an item entirely new to me.

When the High Dam was built in the 1960s, almost the entire Nile valley between Aswan and Wadi Halfa had been inundated in order to create the Lake Nassar. As the waters were rising, many archeological sites were destroyed, while others, such as the well-known temples of Abu-Simbel, were removed from their original location and re-erected elsewhere. During the construction of the dam, more precisely in October-November 1965, the archeological team from the Oriental Institute of the University of Chicago was excavating a Christian monastery at Qasr el-Wizz, situated just a couple of kilometers north of Faras, in Lower Nubia. …

Perhaps the most exciting discovery of the Chicago team at Qasr el-Wizz was a small parchment book written in Coptic. The manuscript was found almost intact, virtually the entire text being preserved. The Qasr el-Wizz codex was initially housed in the Coptic Museum in Cairo, but was later been moved to the new Nubian Museum in Aswan.

The codex is quite short (only 17 folios), is dated to the 10th century, and contains  two items:

  1. A revelation of the risen Christ to the apostles, delivered on the Mount of Olives. “It contains a dialogue of the apostle Peter with the resurrected Christ concerning the eschatological and soteriological function of the Cross.”
  2. “A hymn sung by Jesus whilst the apostles are dancing around the Cross”.

The first item has long been known in Old Nubian, and was published by F. L. Griffith in The Nubian Texts of the Christian Period, Berlin, 1913 (online here).

The second is more interesting: it is an abbreviated version of the “Hymn of the Cross” found in the so-called “Gospel of the Savior”, P. Berol. 22220, published by Charles Hedrick back in 1997-ish — a report about it was one of the first items on my newly created website — and apparently this is also found in the so-called “Strasbourg Coptic Gospel”, which is unknown to me.

An English translation was prepared in typescript by Egyptologist George R. Hughes in 1965, for private use, which Alin rediscovered in the Oriental Institute at the University of Chicago.  He did place it online, but felt obliged to remove it after a communication from Artur Obluski, whom he may have thought was writing on behalf of that institution. 

That is rather a pity, surely.  I have always thought of the Oriental Institute of the University of Chicago as a rather forward-looking body.  The availability of an admittedly obsolete translation of this obscure item can only benefit everyone by raising awareness of the text.  It is, after all, very obscure.  I had never heard of it, and, given my interest in ancient texts, that means that practically no-one has ever heard of it.

Perhaps I might write to that institution and ask whether they really have any objection.

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Where to find the “Clavis Coptica”

An interesting post at Alin Suciu on some new Coptic fragments of ps.Severian of Gabala made reference to a mysterious “Clavis Coptica”.  A google search left me none the wiser, so I thought that I’d better write something.

It looks as if “Clavis Coptica” is an informal reference to a “Clavis Patrum Copticorum”, which exists in a pay-only-access database.  If you look at this page it gives you these details.

It’s very disappointing to find something like this offline.  Only a handful of people will ever be able to use it.

UPDATE: Alin Suciu has now posted himself on this question here.  He asked Tito Orlandi, who replied:

The Clavis Coptica (or Clavis Patrum Copticorum) is the complete list of the literary and Patristic works which form the Coptic literature, modeled on the example of the Clavis Patrum Graecorum (by Geerard) and the Bibliotheca Hagiographica Graeca/Latina/Orientalis.

Each work has an identification number of 4 digits, which may be quoted as: cc0000.

The list is presently found on the web page of the Corpus dei Manoscritti Copti Letterari
(http://cmcl.let.uniroma1.it) accompanied by information on manuscripts, content, and critical problems.

The bare list (id. number, author-title) will soon be found for free on the Hamburg web page of the CMCL. A printed Clavis Coptica is in preparation.”

It is very good news that the list will be accessible to us all.

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A new translation of the Life of Samuel of Kalamoun

A correspondent has written:

http://www.scribd.com/doc/108046621/Samuel-Apocalypse

The article contains the Arabic text with an English translation, accompanied by notes including references to the Coptic Life of Samuel of Kalamun.

This is the Arabic text, with a new English translation, of the Life of Samuel of Kalamoun.  Get it while it’s hot!

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From my diary

The first draft of a translation of Ephraem’s Hymn 22 against heresies has reached me; will look at it tomorrow.

It seems that papyrologist Colin H. Roberts states that the papyri do not support the Bauer thesis as regards Egypt.  I have not looked into that chapter of Bauer, since I still need to complete work on chapter 1 (Edessa).  But it’s interesting all the same.

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Ever downloaded a pirate video? The publisher knows that you did it. Apparently.

An interesting article in New Scientist here.

Anyone who has downloaded pirated music, video or ebooks using a BitTorrent client has probably had their IP address logged by copyright-enforcement authorities within 3 hours of doing so. So say computer scientists who placed a fake pirate server online – and very quickly found monitoring systems checking out who was taking what from the servers.

The news comes from this week’s SecureComm conference in Padua, Italy, where computer security researcher Tom Chothia and his colleagues at the University of Birmingham, UK, revealed they have discovered “massive monitoring” of BitTorrent download sites, such as the PirateBay, has been taking place for at least three years.

Quite right too.   One can imagine the conversation in a Pall Mall club:

What business have the plebs in reading or watching, unless they pay someone for it?  Another glass of something, minister?

I imagine that these companies — they like to call themselves “creative industries”, presumably in reference to their attitude to the law — are keen to get a law passed that will allow them to demand money under  threat from all those people.

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Anyone like to suggest untranslated works of spiritual value to modern Christians?

Someone has written to me, mentioning a translator who has done a couple of English translations of “spiritual classic”-type patristic works, and is open to translating more.  The results will be sold, unfortunately.

What should I suggest to them?  That has not been translated before?

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