Severus, bishop of Antioch, in his homily Against resorting to the first horse-races after the spring and On the holy martyr *Theodore (soldier and martyr of Amaseia and Euchaita, S00480), praises Theodoros for his fearless bravery in martyrdom and his efficacious intercession and aid to believers. Cathedral homily 26, delivered in Greek, probably in Antioch on the Orontes in 513. Preserved in Syriac.
E08590
Literary - Sermons/Homilies
Severus of Antioch
Severus of Antioch, Cathedral Homily 26 (CPG 7035.26)
ܗܠܝܢ ܕܡܢܗܝܢ ܢܦ̇ܨܐ ܠܟܠܢ ܆ ܗ̇ܘ ܕܦܨܝ ܠܢ ܡܢ ܚ̇ܒ̈ܠܐ ܕܝܠܢ ܇ ܐܝܟܢܐ ܕܗ̇ܘ ܕܡܪܡܪ ܐ̇ܡܪ ܇ ܘܙܒ̣ܢ ܠܢ ܡܢ ܚܛܝ̣ܬܐ ܟܕ ܐܥ̣ܢܕܕܢܢ ܡܢ ܐ̇ܟܠܩܪܨܐ ܘܗ̣ܘܝܢܢ ܬܚܝܝ ܦܚܐ ܕܡ̇ܘܬܐ ܇ ܒܝܕ ܕܡܐ ܕܝܠܗ ܗ̇ܘ ܕܠܥܠܡܐ ܕܟ̇ܝ ܇ ܗ̇ܘ ܕܐܦ ܝܘܡܢܐ ܩ̣ܪܐ ܘܟ̣̇ܢܫ ܠܢ ܐܟܚܕܐ ܇ ܕܢܚ̇ܓܐ ܠܕܘܟܪܢܗ ܕܩܕܝܫܐ ܣܗܕܐ ܬܐܘܕܘܪܘܣ ܇ ܟܕ ܨ̇ܒܐ ܕܢܛܝ̣ܦ ܘܢܣܝ̣ܓ ܠܣܘܓܦܢܐ ܗ̇ܘ ܕܐܬܡܠ : ܒܝܕ ܝܘܬܪܢܐ ܗܢܐ ܕܝܘܡܢܐ ܩ̇ܪܝܒ. ܥܝܕܐ ܗܘ ܓܝܪ ܠܗ : ܕܒܡܫܪܬܚܘܬܗ̇ ܕܐܣܝܘܬܐ ܢܛ̇ܫܐ ܐܢܘܢ ܠܟܘܪ̈ܗܢܐ : ܘܕܠܘܩܒܠ ܚ̈ܛܗܐ ܕܝܠܢ ܢܬܩܘܠ ܫܘ̈ܒܩܢܐ ܇ ܐܝܟܢܐ ܕܠܐ ܢܛܥ̣ܐ ܕܐ̇ܒܕܝܢܢ ܚܢܢ ܒܝܕ ܗܠܝܢ ܕܡܡܪܡܪܝܢ ܚܢܢ ܠܗ ܀
ܠܐ̇ܝܕܐ ܓܝܪ ܬܪܥܝܬܐ ܠܐ ܡܦ̣ܢܐ ܣܗܕܐ ܬܐܘܕܘܪܘܣ ܆ ܐܘ ܡܢ ܐ̇ܝܕܐ ܚܙܬܐ ܣܛܢܝܬܐ ܠܐ ܡ̇ܪܚܩ ܇ ܘܠܘܬܗ ܢ̇ܓܕ ܠܗ̇ ܠܥܝܢܐ. ܚܙܘܢܐ ܓܝܪ ܐܝܬܘܗܝ ܐܝܟ ܕܒܫܪܪܐ ܪܘܚܢܝܐ ܘܫܡ̇ܝܢܐ. ܕܐܦ ܠܩܝܘܡܘܬ ܓܘ̈ܕܐ ܕܡ̈ܠܐܟܐ ܐܦ̣ܨܚ ܘܦܪܓܝ ܐܦ ܥܕܟܝܠ ܡܦܪܓܐ ܆ ܘܐܦ ܠܗ ܠܣ̇ܐܡ ܐܓܘܢܐ ܡܫܝܚܐ. ܓܒܪܐ ܦܠܚܐ. ܕܩܐ̇ܡ ܗܘܐ ܒܡܨܥܬ ܗ̇ܢܘܢ ܕܕܝ̇ܢܝܢ ܗܘܘ ܇ ܘܒܝܢܬ ܗ̇ܢܘܢ ܕܡܢ̇ܓܕܝܢ ܗܘܘ : ܘܒܝܢܬ ܗ̇ܢܘܢ ܕܚ̇ܙܝܢ ܗܘܘ ܆ ܟܕ ܠܐ ܙ̇ܐܥ ܗܘܐ ܐܘ ܪܥ̇ܠ. ܠܒܝܒܐ. ܕܠܐ ܡܬܬܘܗ. ܛܠܝܐ ܒܩܘܡܬܐ ܆ ܕܥܕܟܝܠ ܫܘ̈ܡܬܐ ܢ̇ܦܩ̈ܢ ܗܘܝ ܠܗ ܆ ܘܗܐ ܡܢ ܟܕܘ ܐܝܬ ܗܘܐ ܠܗ ܕܩܢܐ ܕܡܫ̇ܪܐ ܡ̇ܘܟܡ ܘܡܣ̣ܥܪ ܆ ܘܕܠܐ ܡܚ̇ܒܠ ܠܗ ܒܡܕܟܝܐ ܦܪܨܘܦܗ ܇ ܡܛܠ ܦܝܠܘܣܘܦܘܬܐ ܕܕܘܒܪܐ. ܚܠܝܡܐ ܡ̇ܢ ܘܫܦܝܪ ܩܘܡܬܐ : ܘܕܠܗ̇ܢܘܢ ܕܐܝܬܝܗܘܢ ܗܘܘ ܡܕܒܪ̈ܢܐ ܕܛܟ̣̈ܣܐ ܦܠܚ̣̈ܝܐ : ܡܙܝܢܐ
ܕܛܒ ܝܕܝܥ ܗܘܐ ܘܡܫ̇ܡܗ ܆ ܕܡܥ̇ܨܝ. ܗܘܐ ܕܝܢ ܠܦܓܪܗ ܒܥܡ̈ܠܐ ܕܡܚܡܣܢܢܘܬܐ ܆ ܘܡ̣ܨܡܚ ܗܘܐ ܒܡܘܪܩܘܬܐ ܕܐܦ̈ܐ. ܘܕܢܬܟ̇ܬܫ ܡ̇ܢ ܘܢܩ̣ܪܒ ܠܘܬ ܒܪ̈ܒܪܝܐ ܐܬܟ̣ܬܒ ܗܘܐ ܆ ܐܝܬ ܗܘܐ ܠܗ ܕܝܢ ܕܐܪܐ ܆ ܠܘ ܠܘܬ ܕܡܐ ܘܒܣܪܐ ܆ ܐܠܐ ܠܘܬ ܪ̈ܝܫܢܘܬܐ ܘܫܘ̈ܠܛܢܐ ܇ ܘܠܘܬ ܐܚ̈ܝܕܝ ܥܠܡܐ ܕܚܫܘܟܐ ܕܥܠܡܐ ܗܢܐ : ܠܘܬ ܪ̈ܘܚܐ ܕܒܝ̣ܫܘܬܐ ܀
ܘܐܟܙܢܐ ܕܐܢܕܪܝܐܢܛܐ ܩܐ̇ܡ ܗܘܐ * ܒܣܛܐܕܝܘܢ ܕܣܗܕܘܬܐ ܆ ܟܕ ܒܢ̈ܓܕܐ ܘܒܫ̈ܢܕܐ ܕܟܠ ܙܢ̣ܝܢ ܡܬܢ̇ܬܫ ܗܘܐ ܇ ܘܠܐ ܡ̇ܫܦ ܗܘܐ ܐܘ ܡܬܪܦܐ. ܕܗ̇ܘ ܕܠܠܒܝܒܘܬܗ ܘܠܡܛܝܒܘܬܗ ܘܥܘܬ̇ܕܗ ܕܠܘܬ ܩ̈ܝܢܕܘܢܘ ܕܚܠܦ ܡܫܝܚܐ ܆ ܐܦ ܗ̇ܝ ܫܠܗܝܒܝܬܐ ܗ̇ܝ ܕܢܘܪܐ ܐܫ̣ܦܬ̇. ܘܟܕ ܒܕܡ̣ܘܬ ܒܝܬܘܢܐ ܡܕܡ ܓܠܝܠܐ ܘܚܘܕܪܢܝܐ ܘܕܕܡ̇ܐ ܠܡܥܪܬܐ ܡܕܡ ܐܫ̣ܬܡܠܝܬ̇ : ܘܠܦܓܪܗ ܚܒ̣ܢܢܬ̇ ܘܡܢ ܠܒܪ ܟ̣ܪܟܬ̇ : ܘܠܐ ܡܬܛܠܩܢܐ ܠܗܢܐ ܢܛ̣ܪܬ̇ ܆ ܠܢܦܫܗ ܠܘܬ ܪ̈ܘܚܬܐ ܫ̈ܡܝܢܝܬܐ ܫ̣ܕܪܬܗ̇ ܀
ܘܟܕ ܡܢ ܬܡܢ ܚ̇ܐܪ ܒܢ : ܚܕܝܐܝܬ ܠܒ̈ܥܘܬܐ ܕܚܠܦܝܢ ܡ̈ܣܩ ܠܘܬ ܐܠܗܐ ܕܟܠ ܆ ܟܕ ܐܝܬܘܗܝ ܡܥܕܪܢܐ ܘܐܝܙܓܕܐ ܕܠܐ ܐܓܪܐ ܕܬܟܫ̈ܦܬܐ ܕܝܠܢ ܇ ܘܫܘܬܦܐ ܕܡܪ̈ܢܝܬܐ ܕܚ̈ܝܐ ܕܝܠܢ܇ ܘܟܕ ܕܚܝ̣ܠܐܝܬ ܡ̇ܢ ܚ̇ܐܪ ܠܘܩܒܠ ܫ̈ܐܕܐ ܘܣ̇ܓܝ ܠܐ ܡܣܬܝܒܪܢܐܝܬ : ܐ̇ܚܕ ܕܝܢ ܠܪ̈ܓܠܐ ܕܥܒ̣̈ܕܐ ܕܥ̇ܪܩܝܢ ܘܕܓܢ̈ܒܐ ܆ ܘܟܕ ܡܚ̇ܘܐ ܒܢܘܗ̣ܪܐ ܠܥܡ̈ܠܐ ܠܠܝ̈ܝܐ ܘܡܛܫ̈ܝܐ ܕܗ̇ܢܘܢ ܕܡܚ̇ܠܨܝܢ ܡ̈ܐܢܐ ܘܦ̇ܠܫܝܢ ܒ̈ܬܐ ܇ ܘܡܦ̇ܪܣܐ ܣܟ̈ܠܘܬܐ ܇ ܘܠܟܠܗܘܢ ܟܕ ܦܟܝ̣ܪܝܢ ܡ̇ܐܝܬܐ ܠܘܬܗ ܟܕ ܗܢܐ ܐܝܩܪܐ ܟܒܪ ܡܢ ܡܫܝܚܐ ܢܣ̣ܒ ܆ ܡܛܠ ܕܚܘܝܚܐܝܬ ܠܐܣܘܪ̈ܐ ܕܚܠܦܘܗܝ ܩ̇ܒܠ ܇ ܟܕ ܠܘܬ ܓܘܙܠܬܐ ܡܬܩ̇ܪܒ ܗܘܐ. ܠܗܠܝܢ ܕܐܦ ܝܬܝܪ̈ܐ ܚ̇ܘܝ ܐܢܘܢ ܇ ܟܕ ܗ̣ܘ ܠܗ ܐܣ̣ܪ ܒܐܣܘܪ̈ܐ ܨܒ̈ܝܢܝܐ ܕܡܣܝܒܪܢܘܬܐ. ܗ̇ܝ ܓܝܪ ܕܚܠܦ ܡܫܝܚܐ ܢܕܘܢ ܐܢܫ ܕܢܚܫ ܆ ܐܣܘܪܐ ܠܐ ܡܫܬܪܝܢܐ ܘܠܐ ܡܬܦܣܩܢܐ ܐܝܬܝܗ̇ ܆ ܡܛܠ ܟܝܬ ܕܨܒܝܢܝܬܐ ܗܝ. ܠܐ ܡܕܡ ܓܝܪ ܐܝܬ ܕܝܬܝܪ ܩܛܝܪܢܝ ܘܩ̇ܫܐ ܡܢ ܚܘܫܒܐ ܓܒܪܢܝܐ ܀
ܕܠܡܐ ܡܕܡ ܕܐܝܟ ܗܟܢ ܡܫܟܚܐ ܗܘܬ ܕܬܦ̣ܨܚ ܘܬܦܪܓܐ ܠܢ : ܚܙܬܐ ܗ̇ܝ ܕܐܬܡܠ ܆ ܐܪܐ ܠܐ ܐܬܬܪܣܝܬܘܢ ܘܐܬܒ̇ܣܡܬܘܢ ܒܢ̈ܦܫܬܟܘܢ : ܘܡܝܬܪ̈ܐ ܗܘܝܬܘܢ ܡܢܗ ܕܫܡ̣ܥܐ ܒܠܚܘܕ : ܐ̇ܝܟܐ ܗܝ ܓܝܪ ܕܡ̣ܝܘܬܐ ܇ ܠܦܘܢܩܐ ܕܒܣ̣ܪܐ ܘܠܚܙܬܐ ܡܛܥܝܢܝܬܐ ܕܥܝ̈ܢܐ ܇ ܘܠܗܢܝܐܘܬܐ ܕܢܦܫܐ ܘܠܬܐܘܪܝܐ ܪܘܚܢܝܬܐ. ܣܓܝܐܐ ܗ̇ܝ ܕܒܡܨܥܬܐ. ܘܗܢܐ ܟܠܗ ܆ ܟܡܐ ܕܕܢܟܦܘܬܐ ܇ ܘܕܦܗ̣ܝܐ ܕܚܘܫ̈ܒܐ ܀
ܐܦ ܓܝܪ ܐܢܬ ܆ ܣܝ̣ܡ ܠܘܩܒܠ ܓܘ̈ܚܟܐ ܠܐ ܡܬܠܒ̈ܟܢܐ ܆ ܠܕܡܥܬܐ ܕܬܘܬ ܢܦܫܐ. ܠܘܩܒܠ ܐܫܝܕܘܬܐ ܕܝܢ ܚܝ̣ܨܘܬܐ. ܠܘܩܒܠ ܝܥܢܩܬܐ ܕܝܢ ܣܦܩܘܬܐ ܕܡܐܟ̈ܠܬܐ. * ܕܡ̣̇ܠܐ ܣܘܢܩܢܐ ܘܠܐ ܝܬܝܪܘܬܐ. ܠܘܩܒܠ ܙܡܝܪ̈ܬܐ ܛܠܝܘ̈ܣܝܬܐ ܕܒܫ̈ܘܩܐ : ܗ̇ܢܝܢ ܟܝܬ ܕܟܕ ܒܥܝܪܘܬܐ ܡܬܚ̇ܫܒ ܠܗܝܢ ܐܢܫ : ܡܬܚ̇ܡܨ ܒܗܝܢ ܡܢ ܟܠ ܦܪܘܣ ܆ ܠܡܙܡܘܪ̈ܐ ܕܒܥܕܬܐ ܘܠܘܩܒܠ ܟܠܗܝܢ ܆ ܠܠܐ ܡܬܩܛܪܓܢܘܬܐ ܕܡܢ ܬܐܪܬܐ. ܠܣܒܪܐ ܗ̇ܘ ܕܠܐ ܡ̇ܒܗܬ ܘܩ̇ܪܝܒ ܠܗܝܡܢܘܬܐ. ܘܡܫܪܪܐܝܬ ܡܣܬ̇ܟܐ ܘܥܬܝܕ. ܗ̇ܝ ܕܬܢܝ̣ܚ ܠܐܠܗܐ ܘܠܐ ܬܪܓܙܝܘܗܝ. ܕܗ̇ܝ̣ ܆ ܕܡܢܐ ܕܝܬܝܪ ܛܘܒܬܢ ܡܢܗ̇ ܢܕܘܢ ܐܢܫ: ܟܕ ܫܦܝܪ ܡܬܪܥ̇ܐ. ܠܗ̇ܘ ܕܐܦ ܩܘܒܠ ܛܝܒܘܬܐ ܕܥܠ ܟܠܗܝܢ ܢ̇ܣܩ. ܡܛܠ ܕܠܗ ܦܐܝܐ ܬܫܒܘܚܬܐ ܘܐܝܩܪܐ ܘܐܘܚܕܢܐ. ܠܐܒܐ ܘܠܒܪܐ ܘܠܪܘܚܐ ܩܕܝܫܐ. ܗܫܐ ܘܒܟܠܙܒܢ ܘܠܥܠܡ ܥܠܡܝܢ. ܐܡܝܢ ܀
ܫܠܡ ܡܐܡܪܐ ܥܣܪܝܢ ܘܫܬܐ ܀
'May he deliver us all from these things, He who delivered us from our snares (cf. Ps 90:3), as the Psalmist has said, and redeemed us from sin, when we were enslaved by the Accuser, and under the snare of death. Through His blood, which purified the world forever, even today He has called and gathered us together to commemorate the memory (ܕܘܟܪܢܗ) of the holy martyr Theodoros. He seeks to wash away and cleanse yesterday’s defilement with the benefit of this present day. For it is his custom to conceal our ailments beneath the abundance of His healing and to counter our sins with His forgiveness, so that we may not err and perish through the very things by which we provoke him.
For from which gate would the martyr Theodoros turn aside, and from which Satanic spectacle would he be distant? And he draws the eye toward himself. For his spectacle is in truth spiritual and heavenly, revealing the nature of the angelic hosts, yet distinguishing them, and also [revealing] to him, the overseer of the messianic contest. A man, a soldier, who stood in the midst of those judging, those striking, and those watching, neither trembling nor faltering, his heart unshaken. A youth in stature, whose deeds surpassed his years, now possessing a zeal that is steadfast and enduring, his person (πρόσωπον) undefiled in purity through the philosophy of his conduct. Robust and noble in stature, he was well-known and acclaimed among military leaders, disciplining his body with labours of endurance and shining in the purity of his face. It was written that when he was to fight, he contended against barbarians, yet his struggle was not against flesh and blood, but against principalities and powers, against the rulers of the darkness of this world, against the spirits of wickedness (Eph 6:12).
And like a statue, he stood in the stadium (ܣܛܐܕܝܘܢ) of martyrdom, while he was tormented with scourges and torments of every kind, neither yielding nor weakening. For he, because of his courage, readiness and preparation to face danger for Christ, even quenched the fiery flame. And when something wondrous, encircling and cave-like, in the likeness of a chamber, enveloped him, it protected his body, and surrounded it from outside, and, preserving it unconsumed, sent his soul to the heavenly spirits.
When he gazed upon us from that place, he rejoiced in the prayers that rise as intercessions to the God of all, a helper and messenger without reward of our supplications, and a partner in the divine things of our life. With a mighty gaze, he overpowered demons, prevailing overwhelmingly. He restrained the feet of servants who flee and steal. He shone light on the nocturnal and hidden deeds of those who steal goods and break into houses, exposing their deeds. All who were destitute, he drew to himself, having already received this honour from Christ. For he visibly bore the bonds for Christ, approaching the altar. To those he further demonstrated the power of endurance, binding himself in its voluntary bonds. For let anyone who suffers for Christ judge: such bonds are neither released nor broken, for they are willingly endured. Indeed, nothing is more formidable or more unyielding than the resolve of a steadfast mind.
Could yesterday’s spectacle have rejoiced and delighted us as much? Indeed, were you not nourished and delighted in your souls, becoming better by hearing it alone? For what connection is there between the delights of the flesh, the deceptive spectacles of the eyes, the pleasure of the soul, and spiritual contemplation? The distance between them is vast, as great as that between modesty and the madness of thoughts.
Indeed, you also, against unrestrained laughter, set tears of the soul’s repentance; against laziness, zeal; against gluttony, sufficiency of food that satisfies need and not excess; against the childish songs of the streets, which, when closely considered, cause shame from every perspective, the hymns of the church, and against all these, a blameless conscience, the hope that does not shame (Rom 5:5), which is near to faith, steadfastly awaited and yet to come, which pleases God and does not provoke Him. For what could be more blessed than this, let one judge who rightly discerns, receiving the grace that surpasses all. To Him is due praise, honour, and power—to the Father, and to the Son, and the Holy Spirit, now and at all times, and forever and ever. Amen.
End of the twenty-sixth homily.'
Text: M. Brière, PO 36.4, 552, 554, 556.
Translation: K. Papadopoulos from M. Brière and F. Graffin.
Service for the saint
Sermon/homily
Non Liturgical ActivityPrayer/supplication/invocation
Transmission, copying and reading saint-related texts
MiraclesMiracle at martyrdom and death
Miracle after death
Protagonists in Cult and NarrativesSlaves/ servants
The socially marginal (beggars, prostitutes, thieves)
Demons
Soldiers
Theorising on SanctityRelationships with pagan practices
Source
Severus of AntiochSeverus was born c. 465 in Sozopolis in Pisidia (west central Asia Minor) to pagan parents. He studied in Alexandria and completed legal studies in Beirut. While in Beirut, he converted to Christianity, and was baptized at the shrine of Leontius in Tripoli around 488. En route back to Pisidia via Jerusalem to embark on a legal career, he was persuaded instead to adopt monastic life in Peter the Iberian’s monastery near Gaza. He progressed to solitary life in the desert of Eleutheropolis before ill health forced him to recover at the nearby monastery of Romanus. He eventually founded his own cenobitic community in Maiuma, near Gaza.
Facing increasing opposition from pro-Chalcedonian monks in Palestine, Severus joined other non-Chalcedonian monks in Constantinople from 508 to 511 to promote Miaphysite theology and push back against the pro-Chalcedonian patriarchs of Constantinople (Makedonios II), Jerusalem (Elijah I) and Antioch (Flavian II). He eventually won the trust of the emperor Anastasius (491-518).
Severus was elected bishop of Antioch, possibly on 6 November 512 (Malalas, Chronicle 16), at a synod of Laodicea (Syria I), after a protracted campaign led by Philoxenos of Mabbug to depose Flavian II. He was consecrated at the Great Church in Antioch on 16 November 512, at which time he preached the first of his 125 Cathedral Homilies, so named to reflect that they were delivered from the cathedra or episcopal throne while he was bishop. While bishop, he travelled and preached extensively, wrote hymns, and engaged in polemics against both radical anti-Chalcedonians such as Sergius the Grammarian and Chalcedonian opponents.
With the accession of Justin I to the imperial throne in 518, ecclesiastical policy favoured Chalcedonian orthodoxy, and Severus, along with 52 other non-Chalcedonian bishops from Syria and Asia Minor, was deposed. Severus fled to Egypt to escape arrest and initially settled in the monastery at Enaton. For the next twenty years, Severus travelled extensively in Egypt, continuing his polemics against Chalcedonians and combatting doctrinal divisions among the non-Chalcedonians. During this time, he effectively became the leader of the Egyptian church while still maintaining oversight of non-Chalcedonian affairs in Antioch.
In an attempt at unification, Justin’s successor Justinian (527-565) invited Severus to Constantinople. Severus travelled to the capital with his protegé Peter of Apamea and the monk Ze'ora of Amida in winter 534–535. After failing to negotiate a settlement, the three men were condemned by the council of Constantinople in 536, which also deposed patriarch Anthimius I of Constantinople for his Miaphysite leanings. On 6 August 536, an imperial edict ratified the council’s decision, exiled Severus, and ordered Severus’ works be destroyed with threats of amputation of the hand should any scribe copy them (Justinian, Novella 42). Defeated, Severus fled from Constantinople and died in semi-obscurity two years later, on 8 February 538, in Chois, Upper Egypt. A small group of adherents transported his remains by boat to the monastery of Glass at Enaton, where he had resided for many years.
A prolific author, Severus left, in addition to his 125 Cathedral Homilies, several dogmatic and polemical works, about 4000 letters of which only about 200 have survived, and over 200 hymns. A baptismal liturgy ascribed to him is not considered authentic. His homilies and hymns in particular show him to be an enthusiastic promoter of the cult of saints.
The Cathedral Homilies
Text, translation, transmission
Severus’s 125 Cathedral Homilies were delivered during the six years of his episcopacy in the see of Antioch (512–518), but only Homily 77 and a few fragments survive in the original Greek. Today, the homilies are largely known through the Syriac translations, in Coptic, and in much later translations into Arabic and Ethiopic (Ge’ez).
Soon after they were delivered, Severus’ Cathedral Homilies were collected and organized in chronological order of their composition and numbered sequentially. This arrangement probably goes back to the time of Severus himself, since Julian of Halicarnassus’ first letter to Severus, written sometime after 518, refers to one of Severus’ homilies by its number (Brière, PO 29.1, 63). The chronological order and numbering are maintained throughout the manuscript tradition.
The Cathedral Homilies were translated into Syriac no later than the mid-sixth century and organized into four books containing homilies 1-30, 31-72, 73-100, and 101-25. A large portion of the homilies are still extant in this version in four manuscripts held in the British Library (BL) and the Biblioteca Apostolica Vaticana (BAV):
Repository Shelfmark Date Contents
BL Add MS 1459 AD 569 hom. 31-59
BAV Vat. sir 142 before AD 576 hom. 73-100
BAV Vat. sir. 143 AD 563 hom. 101-125
BAV Vat. sir. 256 6th cent. hom. 101-125
Homilies 1-30 (Book 1) and 60-72 (part of Book 2) are missing except for a few fragments.
Wright (1894, 94-95) ascribed the sixth-century translation of the homilies to Paul of Callinicum, and ostensibly did so based on the translation’s stylistic similarities with Paul’s Syriac translation of Severus’ correspondence with Julian of Halicarnassus and his three polemical works against Julian’s theology (Brière, PO 29.1, 17). Many commentators since have followed suit. But while Paul is known with certainty to have translated Severus’ anti-Julianist corpus in 528 (see note on BAV, Vat. sir. 140, fol. 145v), none of the four manuscripts which carry unrevised translations of Severus’ homilies carry Paul’s name and the attribution remains contestable.
The sixth-century translations were subsequently revised by Jacob of Edessa (c. 640-708) at the end of the seventh century. Jacob, for his part, never referred to any sixth-century translator by name and always referred to translators in the plural as 'the ancients' (ܩܕܡ̈ܝܐ) (Lash 1981, 372-373). Jacob’s version seems to have been divided into three books although the exact book division varies. In British Library, Add MS 12159 the books contain homilies 1-50, 51-90, 91-125, whereas BAV, Vat. sir. 141 contains homilies 44-91 suggesting the other parts contained 1-43 and 92-125. A colophon in BAV, Vat. sir. 141 indicates Jacob completed this revision in 700/701 but this date may simply refer to the completion of the homilies in the manuscript rather than the whole collection.
Both the sixth-century translation(s) and Jacob’s revision of Severus’ homilies include titles reflecting each homily’s contents and/or occasion. These titles sometimes differ between the sixth- and seventh-century translations, and it is possible that Severus himself used shorthand titles as he does when referring to two of his homilies in his apology for Philalethes (CSCO 319, 112-113). The first homily in each new year of his episcopacy is also noted in the manuscript tradition.
Severus’ works were copied and transmitted with great care by the non-Chalcedonian churches which eventually split from the pro-Chalcedonian, imperially backed Byzantine church. Unusual names, special words and terms were also collected and added to patristic masora, that is, handbooks titled 'words and readings' giving vocalizations of ambiguous or unfamiliar words to assist readers. Masora manuscripts such as British Library Add MS 14684, Bibliothèque nationale de France syr. 64 and Syrian Orthodox Patriarchate syr. 7/16 provide valuable information on titles or contents of homilies which are otherwise missing in the manuscript tradition.
The Coptic tradition preserves Cathedral Homilies 1 and 27 in their entirety, Homily 60 almost complete, and fragments from Homilies 2, 7, 14, 24, 28, 50, 77, 103 and 115, all in the Sahidic dialect. Additional fragments may be identified in future. The Sahidic version of the Cathedral Homilies reflects another tradition from the Syriac. A few homily fragments are also preserved in the Bohairic catenae on the gospels, most importantly British Library, Or. 8812, completed in 888/9 probably from a Greek original and published by de Lagarde (1886).
Extant quotations from Homily 22 in the 11th-century Arabic Confessions of the Fathers derive from a Coptic rather than a Syriac text (Youssef 2003). Homily fragments preserved in the Arabic gospel catenae, whose earliest extant manuscript BAV, Vat. arab. 452 dates from the 1214, seem to derive from the Bohairic (Caubet Iturbe 1969). Witakowski (2004) lists a very small inventory of Severus in Ethiopic including one inauthentic homily and two other homily fragments which have not have yet been examined.
Editions
All of Severus’ Cathedral Homilies in Syriac translation have been edited and published in Patrologia Orientalis (PO). The base manuscript for the PO edition is British Library, Add MS 12159, written in 867/868, which reflects Jacob of Edessa’s revision. As this manuscript is damaged at the beginning, homilies 1-17 have been recovered in whole or in part from other manuscripts or versions. The edition for Homily 77 includes the Greek text which is extant in its entirety. A small number of Greek, Syriac and Coptic fragments of these homilies have been published since the PO editions, and these are noted in individual entries on this database, where relevant.
Except for Homily 77 on the Resurrection (Kugener and Triffaux, PO 16.5) and Homily 52 on the Maccabees (Bensly and Barnes 1895), the sixth-century version remains unpublished.
Themes
Between 512 and 518, Severus preached a cycle of homilies each year beginning on the anniversary of his consecration, in various churches and martyr shrines in Antioch, its suburb Daphne, and towns in the surrounding regions. These locations are sometimes given in the titles. Most homilies were pre-prepared; a few were repeated (e.g., Homily 1) or extemporaneous (e.g., Homily 111). The number of times that Severus preached in each annual cycle seems to have decreased: from 33 in his first year to 14 in his fifth and 13 in his sixth (which was cut short).
The Cathedral Homilies cover a wide range of themes which Baumstark (1897, 36-39) categorized into four groups: A – important (dominical) feasts; B – saints; C – exegetical homilies for an ordinary Sunday; and D – occasional homilies preached in response to particular circumstances. Most modern commentators follow or adapt this taxonomy. About a third of the Cathedral Homilies relate to saints, but various aspects of the cult of saints are also mentioned in some of the remaining homilies. Alpi (2009, 68) counts 117 homilies addressed to the people of Antioch, thus making these homilies a valuable source for saints’ commemorations in the Antiochene church.
Homilies on saints
Severus preached annually on 1 January at the shrine of *Ignatius (bishop of Antioch and martyr of Rome, S00649) on *Basil (bishop of Caesarea, ob. 379, S00780) and *Gregory (the Theologian, of Nazianzos, S00837), whose works were influential on his formation. He also preached on feast days for *Athanasios (bishop of Alexandria, ob. 373, S00294) and *Antony (‘the Great’, monk of Egypt, ob. 356, S00098) whom he also admired. Absent are homilies on *John Chrysostom (bishop of Constantinople, ob. 407, S00779) and *Kyrillos/Cyril (bishop of Alexandria, ob. 444, S00874) whom he cited frequently but only eulogized in hymns.
In Antioch he also preached on commemoration days for *Mary (Mother of Christ, S00033) and for various biblical saints: *Jonah (Old Testament Prophet, S01237), the *Maccabean Martyrs (pre-Christian Jewish martyrs of Antioch, S00303), the *Innocents (children killed on the orders of Herod, S00268), *John the Baptist (S00020), and *Stephen (the First Martyr, S00030). He mentions the commemorations of local martyrs *Ignatius (bishop of Antioch and martyr of Rome, S00649) and *Loukianos (either the theologian and martyr of Nicomedia, S00151, or the martyr of Heliopolis-Baalbek, S00831) in passing but preaches on days commemorating *Babylas (bishop and martyr of Antioch, S00061), *Barlaam/Barlāhā (martyr of Antioch, S00417), *Romanos (deacon of Caesarea, martyred at Antioch, S00120), *Symeon the Stylite (the Elder, S00343), and *Thekla (follower of the Apostle Paul, S00092). He also preached three times on the commemoration day for *Drosis (virgin and martyr of Antioch, S01189) whose martyrium in Antioch he was refurbishing, as well as twice on the feast day of his patron saint, Leontios (martyr of Tripolis, Phoenicia, S00216), whose cult he probably introduced into Antioch. He preached on foreign saints *Dometios (monk of Syria, later 4th c., S00414), the *Forty Martyrs of Sebaste (S00103), *Ioulianos (martyr of Cilicia, buried at Antioch or in Egypt, S00305), Theodoros (soldier and martyr of Amaseia and Euchaita, S00480), and *Tarachos, Probos, and Andronikos (martyrs of Anazarbos, Cilicia, S00710), who were all commemorated in Antioch at the time, and he presided over the deposition of the relics of *Prokopios (martyr of Caesarea of Palestine, S00118) and *Phokas (martyr of Antioch, S00413) at the shrine dedicated to *Michael (the Archangel, S00181) in Antioch. In the countryside, he preached on *Thomas (the Apostle, S00199) at Seleucia, *Sergios (soldier and martyr of Rusafa, S00023) and *Bakchos (soldier and martyr of Barbalissos, S00079) at Chalcis/Qinnasrin, and *Thalelaios (martyr of Aigai, Cilicia, S01137), at Aigai.
Cathedral Homily 26: On Spectacles and On Theodore
Manuscripts, sixth century Syriac translation
Not extant.
Manuscripts, Jacob of Edessa’s revision
British Library, Add MS 12159, fol. 38r-40v 8th cent.
Manuscripts, fragments
No Greek or Coptic fragments have been identified to date.
Edition
Brière and Graffin 1974 (PO 36.4), 552, 554, 556.
The edition, prepared by M. Brière, is based on the eighth-century British Library, Add MS 12159.
Discussion
Which commemoration?Severus clearly refers to the day as one on which he and his audience have gathered 'to commemorate the memory of the holy martyr Theodoros.' The details given about Theodoros, a soldier, who was tortured and burnt alive, match those of *Theodoros (soldier and martyr of Amaseia and Euchaita, S00480) for which we have an early homily ascribed to Gregory of Nyssa (E01747 to E01749 ) and an early Martyrdom account (E02052) which can both be dated to the last third of the fourth century. Severus also gives an account of some miracles worked by the saint, which are similar to the miracle accounts in an encomium on Theodoros composed by Chrysippus of Jerusalem in the fifth century (E02052).
When?
While the precise date on which Homily 26 was preached remains uncertain, contextual clues point to a delivery in late spring or early summer of 513, likely between May and June, after Pentecost (26 May 513).
Earlier in Homily 26, Severus states that he had been in the city for some time, suggesting a date within a few months of his consecration as bishop of Antioch in November 512 (PO 36.4: 542).
He also recalled a past fear that some misfortune - specifically 'the spectacle of horse racing, the first that was to take place' (PO 36.4: 544) might undermine their spiritual progress. This would place Homily 26 after Easter (5 April 513), as Severus had described the impending resumption of horse-racing spectacles in Antioch as a 'new favour' from the emperor, then Anastasius I, in Homily 15 on 8 February (PO 38.2: 432) and Homily 18 on 9 March 513 (PO 37.1: 18), both delivered during Lent.
In Homily 26, he implies the first race occurred on the previous day, referencing 'yesterday’s defilement' and 'yesterday’s spectacle'.
Horse-racing spectacles were typically held in Antioch’s hippodrome as part of civic and imperial festivals, but by the sixth century, laws prohibited spectacles on Sundays, Nativity, Lent, Easter, and Epiphany (e.g. Theodosian Code 2.8.1). Alpi (2013:531) proposes that the races resumed after a possible six-year ban following the 507 riots, but this lacks direct evidence. The Antiochene Olympic Games held in July and August are less likely as they were held in Julian leap years like 512 and 516 (Malalas 12.3; Libanius, Orat. 53.26).
Severus’ mention of the congregation’s participation in 'all the feasts of Christ', including 'the coming of the Holy Spirit', supports a post-Pentecost date, however the mention of Theodoros’s commemoration (PO 36.4: 552) provides no further clue.
No date appears in the title or masora, but if we assume the homilies were organized in chronological order, then it was preached sometime after Pentecost on 26 May 513 (Homily 25) and before the commemoration of *Leontios (martyr of Tripolis, Phoenicia, S00216), which the seventh-century Martyrology on Add MS 17134 places on 18 June (Homily 27). The homily’s title on Add MS 12159 referencing a horse race after the spring, aligns with a late spring or early summer timeframe.
The Greek Martyrdom of Theodoros the Recruit (E02052) gives Theodoros’ date of death as 8 June under the reigns of Maximian and Maximinus, which aligns with the proposed timeframe, though some manuscripts place the feast on 9 November or 22 February, reducing its relevance to this homily’s dating.
Where?
Severus' homily can be confidently placed in Antioch. He praises his audience’s spiritual wealth as confirmation of their well-deserved title as 'the first Christians' (p. 542, line 8), referencing Acts 11:26, where Antioch is identified as the place where followers of Jesus were first called 'Christians'. His references to the goddess Fortune (Tyche) in the first part of the homily (e.g., p. 544, lines 18-19) and his concerns about the allure and corrupting influence of horse-racing spectacles confirm this.
The statue of Tyche of Antioch, created by Eutychides of Sicyon, symbolized the city’s prosperity, and the goddess was regarded as both its protector and a personification of the city itself. Tyche continued to appear on coins minted in Antioch into the sixth century. The Tyche of Antioch remained a prominent civic symbol, often invoked at public events like chariot races at the Hippodrome, where crowds cheered for victory under her auspices.
Antioch was also a major centre for Roman spectacles at the Circus of Antioch, with its notable hippodrome, and at its celebrated Antiochene Olympic games held in the Antiochene suburb of Daphne.
What?
Severus repeatedly fulminated over various types of spectacles and theatrical performances, claiming they were consecrated to various pagan deities. In Homily 26, he warns against the harmful entertainment of horse-racing spectacles, expressing fear that such events, driven by demonic deception, could lead Christians astray from spiritual virtues and into sinful behaviours like idolatry and blasphemy. He urges believers to avoid these spectacles, which provoke disputes and defile the soul. Noting that a horse-racing spectacle had taken place the previous day, he shifts his focus to the holy martyr Theodoros, whose feast was being celebrated on the day this homily was preached. He invokes Christ’s redemption and offers Theodoros’ cult as a cleansing from 'yesterday’s defilement' and a counter-cultural devotion against pagan practices.
Severus contrasts the Satanic, divisive, visually alluring but corrupt horse-racing spectacles with the redemptive and unifying contest of Theodoros’ martyrdom elevating it as a divine drama ('messianic contest') that explicitly rejects demonic allure and reveals divine truths. He implicitly critiques the classical Greek preference for sight (e.g., Plato’s view of sight as noblest, Timaeus 47a) by prioritizing the martyrdom’s heard narrative over deceptive visual spectacles, emphasizing spiritual contemplation over sensory distractions.
Theodoros’ identity as a 'soldier' well-known among military leaders, ties him to the soldier-saint archetype. The citation of Ephesians 6:12, framing Theodoros’ struggle against spiritual powers rather than mere barbarians, elevates his martyrdom as cosmic warfare, a key theme in the cult of saints. While Theodoros is presented as a 'youth in stature', the description of Theodoros as a healthy, athletic young man with thick black hair and a sprouting black beard is an interpolation in Brière and Graffin’s French translation, which accompanies the Syriac edition; this description does not appear in the Syriac text.
The miraculous preservation of Theodoros’ body by fire, described as forming a cave-like chamber, is reminiscent of the twelfth miracle in the Encomium and Miracles of Theodore by Chrysippus of Jerusalem (E04625) and echoes biblical imagery like Daniel 3 (Shadrach, Meshach, Abednego in the furnace), emphasizing his sanctity. In the Martyrdom of Theodoros the Recruit (E02052), the flames form an arch, surrounding Theodoros’ body without touching it, similar to the Greek Martyrdom of Polycarp (E00035).
Theodoros’ approach to the altar in bonds symbolizes his martyrdom as a sacrificial act, further affirming his sanctity.
Severus portrays Theodoros’ post-martyrdom role as a 'messenger without reward' and 'partner in divine things', interceding through prayers, confronting demons, restraining thieves, and aiding the destitute. His characterization as a help for victims of robbery is also reflected in the earliest miracle accounts recorded by Chrysippus of Jerusalem in the 470s (E04625, Miracles 3, 4, 7, 11). The martyr’s ongoing activity in the community of believers and the communal commemoration of Theodoros’ memory point to well-established cult.
Severus contrasts the spiritual impact of Theodoros’ martyrdom with the fleeting pleasures of the flesh, thereby setting up the final moral exhortation for his audience to adopt virtues inspired by Theodoros’ character and Christ-like endurance.
Severus preached again against spectacles in Cathedral Homily 54 in the second year of his episcopacy, sometime in August or September 514 but (not unexpectedly) does not mention Theodoros. He also denounces the games at Daphne in Cathedral Homilies 90 and 95.
Bibliography
Text and French Translation:Brière, M., and F. Graffin (eds. and trans.), “Les Homiliae cathedrales de Sévère d’Antioche: Homélies XXVI à XXXI”, Patrologia Orientalis 36.4 (1974): 540–557.
Further reading:
Severus
Allen, P., and C. T. R. Hayward, Severus of Antioch (The Early Church Fathers; London: Routledge, 2004), 3-55.
Alpi, F., La route royale: Sévère d’Antioche et les églises d’Orient (512-518). 2 vols. (Bibliothèque archéologique et historique 188; Beirut: Institut français du Proche-Orient, 2009), 1:188-193.
Hay, K., “Severus of Antioch: An inheritor of Palestinian monasticism”, ARAM 15 (2003), 159-171.
Cathedral Homilies Text, Transmission and Studies
Baumstark, A. “Das Kirchenjahr in Antiocheia zwischen 512 und 518”, Römische Quartalschrift für christliche Altertumskunde und Kirchengeschichte 11 (1898), 31-66.
Bensly, R.L., and W.E. Barnes, The Fourth Book of Maccabees and Kindred Documents in Syriac (Cambridge, 1895), 76-88 (hom. 55 sixth century) and 90-102 (Jacob’s revision).
Brière, M. et al., “Les Homiliae Cathedrales de Sévère d’Antioche. Traduction syriaque de Jacques d’Edesse”, Patrologia Orientalis 4.1, 8.2, 12.1, 16.5, 20.2, 22.2, 23.1, 25.1, 25.4, 26.3, 29.1, 35.3, 36.1, 36.3, 36.4, 37.1, 38.2 (1908-1976).
Brière, M., “Introduction générale aux homélies de Sévère d’Antioche”, Patrologia Orientalis 29.1 (1960), 7-76.
Brock, S. P., “Jacob the Annotator: Jacob’s Annotations to His Revised Translation of Severus’ Cathedral Homilies”, in: Gregorios Ibrahim and George Kiraz (eds.), Studies on Jacob of Edessa (Gorgias Eastern Christian Studies 28; Piscataway, NJ: Gorgias Press, 2010), 1-14.
de Lagarde, P., Catenae in Evangelia Aegyptiacae quae supersunt (Göttingen, 1886).
Caubet Iturbe, F. J., La cadena arabe del Evangelio de San Mateo, 2 vols. (Studi e Testi 254-255; Vatican City: Biblioteca Apostolica Vaticana, 1969-1970).
King, D., “Paul of Callinicum and his Place in the History of Syriac Literature”, Le Muséon 120 (2007), 327-349.
Lash, C. J. A., “Techniques of a Translator: Work-Notes on the Methods of Jacob of Edessa in Translating the Homilies of Severus of Antioch”, in: F. Paschke (ed.), Uberlieferungsgeschichtliche Untersuchungen (TU 125; Berlin: Akademie, 1981), 365-383.
Loopstra, J., The Patristic “Masora”: A Study of Patristic Collections in Syriac Handbooks from the Near East (CSCO 689 / Syr. 265; Louvain: Peeters, 2020).
Petit, F., La Chaîne sur la Genèse. Édition integrale, 4 vols. (Traditio Exegetica Graeca 1-4; Louvain: Peeters, 1991-1996).
Petit, F., La chaîne sur l’Exode. Edition integrale I: Fragments de Sévère d’Antioche (Traditio Exegetica Graeca 1; Louvain: Peeters, 1999).
Petit, F. (ed. and French trans.), and L. Van Rompay (Syriac glossary), Sévère d’Antioche: Fragments grecs tirés des chaînes sur les derniers livres de l’Octateuque et sur les Règnes(Traditio Exegetica Graeca 14; Louvain: Peeters, 2006).
Roux, R., L’exegese biblique dans les Homelies Cathedrales de Severe d’Antioche (Studia Ephemeridis Augustinianum 87; Rome: Institutum Patristicum Augustinianum, 2002).
Schulz, M. H. O., “14. An Overview of Research on Bohairic Catena Manuscripts on the Gospels with a Grouping of Arabic and Ethiopic (Gəʿəz) Sources and a Checklist of Manuscripts”, in: H. A. G. Houghton (ed.), Commentaries, Catenae and Biblical Tradition (Text and Studies 13; Piscataway, NJ: Gorgias Press, 2016), 295-330.
Toilliez, G., “Rendre témoignage à la maison de Jacob: Sévère d’Antioche, pasteur et prédicateur, d’après ses ‘Homélies Cathédrales’ (512-518)” (PhD diss.; Université de Strasbourg, 2020).
Van Rompay, L., “Jacob of Edessa and The Sixth-Century Syriac Translator of Severus of Antioch’s Cathedral Homilies”, in: B. ter Haar Romeny (ed.), Jacob of Edessa and the Syriac Culture of His Day (Monographs of the Peshitta Institute 18; Leiden: Brill, 2006), 189-204.
Van Rompay, L., “Severus, patriarch of Antioch (512-538), in the Greek, Syriac, and Coptic traditions”, Journal of the Canadian Society for Syriac Studies 8 (2008), 3-22.
Witakowski, W., “Severus of Antioch in Ethiopian Tradition”, in: V. Böll, D. Nosnitsin, T. Rave, W. Smidt, E. Sokolinskaia (eds.), Studia Aethiopica. In Honour of Siegbert Uhlig on the Occasion of his 65th Birthday (Wiesbaden: Harrassowitz, 2004), 115-25.
Wright, W., A Short History of Syriac Literature (Cambridge, 1894), 94-95.
Youssef, Y. N., “The Quotations of Severus of Antioch in the Book of the Confessions of the Fathers”, Ancient Near East Studies 40 (2003), 173-224.
Antioch
Alpi, F., “Société et vie profane à Antioche sous le patriarcat de Sévère (512-518)”, in: B. Cabouret, P.-L. Gatier, C. Saliou (eds.), Antioche de Syrie. Histoires, images et traces de la ville antique (Topoi. Orient-Occident. Supplément 5; Lyon: Maison de l'Orient Méditerranéen - Jean Pouilloux, 2004), 519-542.
De Giorgi, A. U., and A. Asa Eger, Antioch: A History (Abingdon: Routledge, 2021).
Downey, G., Ancient Antioch (Princeton: Princeton University Press, 1961).
Mayer, W., and P. Allen, The Churches of Syrian Antioch (300–638 CE) (Late Antique History and Religion 5; Leuven: Peeters, 2012).
Spectacles and Sports
Cameron, A., Circus Factions: Blues and Greens at Rome and Byzantium (Oxford: Clarendon Press, 1976).
Downey, G., “The Olympic Games of Antioch in the fourth century AD,” in: G. D. Hadzsits (ed.), Transactions and Proceedings of the American Philological Association, Vol. 70 (Philadelphia: American Philological Association, 1939), 428-438.
Graffin, F., “La vie à Antioche d’après les homélies de Sévère. Invectives contre les courses de chevaux, le théâtre et les Jeux Olympiques”, in Gernot Wießner (ed.), Erkenntnisse und Meinungen, vol. 2 (GOF.S 17; Wiesbaden: Harrassowitz, 1978), 115-130.
Humphrey, J. H., Roman Circuses: Arenas for Chariot Racing (London: B. T. Batsford, 1986).
Puk, A., Das römische Spielewesen in der Spätantike (Millennium-Studien 48; Berlin: De Gruyter, 2014).
Remijsen, S., “The surprisingly long history of the Olympics of Antioch (AD 212-520)”, Syria 97 (2020), 129-142.
Theodore the Recruit (Tyro)
Delehaye, H., Les légendes grecques des saints militaires (Paris: Alphonse Picard, 1909), 127-135.
Delehaye, H., “Euchaïtes et la légende de S. Théodore”, in: W. H. Buckler and W. M. Calder (eds), Anatolian Studies presented to Sir William Mitchell Ramsay (Manchester: University Press, 1923), 129-134.
Delehaye, H. “De Sancto Theodoro martyre Euchaïtis Helenoponti”, in: Acta Sanctorum, Novembris IV (Brussels, 1925), 11–89.
Haldon, J., A Tale of Two Saints: The Martyrdoms and Miracles of Saints Theodore ‘the Recruit’ and ‘the General’ (Translated Texts for Byzantinists 2; Liverpool: Liverpool University Press, 2016) 1-57.
Halkin, F. “L’éloge de Saint Theéodore le Stratélate par Euthyme protasecretis”, Analecta Bollandiana 99 (1981), 221-237.
Leemans, J., “Hagiography and historical-critical analysis: The earliest layer of the dossier of Theodore the Recruit (BHG 1760 and 1761)”, in: J. Leemans (ed.), Martyrdom and Persecution in Late Antique Christianity: Festschrift Boudewijn Dehandschutter (Leuven: Peeters, 2010), 333-351.
Oikonomidès, N., “Le dédoublement de saint Theodore et les villes d’ Euhaita et d’ Euchaneia”, Analecta Bollandiana 104 (1986), 327-331.
Sauget, J.-M. “Une collection hagiographique arabe peu connue: le manuscript Vatican arabe 1225”, Analecta Bollandiana 100 (1982), 710-713.
Walter, C., “Theodore, archetype of the warrior saint”, Revue des études byzantines 57 (1999), 163-210.
Walter, C., The Warrior Saints in Byzantine Art and Tradition (Aldershot: Ashgate, 2013), 44-66.
Katherin Papadopoulos
25/05/2025
| ID | Name | Name in Source | Identity | S00480 | Theodore, soldier and martyr of Amaseia and Euchaita | ܬܐܘܕܘܪܘܣ | Certain |
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