Month: March 2010

Dreaming of Chrysostom and his works

Posted on by Roger Pearse

quastenI often take a volume of Quasten’s Patrology to bed with me.  In times past I tended to turn down leaves where English translations that were not online were marked.  These days I find myself looking at texts and wondering whether a translation of them would be worth commissioning.  Short, obscure, interesting texts are the sort of things I look at.

So I looked, and I browsed.  There are several works by Chrysostom that seem interesting.  I’ve mentioned the missing portion of his Adversus Judaeos — but that was just housekeeping.  It costs $20 to get a translation of a column of Migne’s Patrologia Graeca Greek text, and at that rate there are a number of possible texts of historical interest.

On p. 453 Quasten mentions a discourse In kalendas (PG 48, 953-962, i.e. 9 columns, or 4.5 columns of Greek, i.e. $90) — On the kalends [of January] — in which he discusses and condemns the pagan celebration of the New Year.  That ought to contain quite a bit of historical material.

Also mentioned is his Contra circenses ludos et theatra (PG 56, 263-270, i.e. 7 columns or $70) — Against the circus games and theatre — which he preached on July 3, 399, on finding the church half-empty because everyone had gone off to see the show.  He mentions chariot racing on Good Friday, for instance.  Again, this must give insights into the popular entertainments at the end of the 4th century.

The temptations of the theatre are addressed in Homiliae 3 de diabolo (PG 49, 241-276, i.e. $350, so quite a bit more) — Three sermons on the devil — which must, therefore, describe these events.  At that price, tho, I can probably resist.  The nine homilies on penitence (one in fact by Severian of Gabala) are 80-odd columns, and a bit long for my purse.

Equally interesting are some of the sermons delivered for church festivals.  His In diem natalem Dominus Noster Jesu Christi, (PG 49, 351-362, i.e. $110) was given on Christmas Day 386 and calls Christ Sol Iustitiae, the Sun of Justice.  It is important for the history of Christmas.  A partner sermon (PG 56, 385-396, i.e. $110) is probably spurious, but also interesting historically for what it tells us about the rivalry in that period between the pagan solar cults and the Christians.  None of the other festal homilies grab my eye.

The first sermon that Chrysostom ever delivered (PG 48, 693-700, i.e. $70) ought to be in English, if only as a curiosity.

Two sermons, before and after his first exile (PG 52, 427-430, i.e. $30; and PG 52, 443-8, i.e. $50) are probably just waffle, but it would be good to have them.

One very interesting work is De S. Babyla contra Julianum et Gentiles (PG 50, 533-572, i.e. $390) — On St. Babylas against Julian and the pagans.  When the emperor Julian the Apostate attempted to restore the oracle at Daphne in Antioch in 362 AD, the priests told him that the Christian shrine of St. Babylas — interred at the sacred grove — was interfering with the voice of the god.  Julian ordered the remains removed; but soon after the temple burned down, and then Julian himself was killed in battle.  Chrysostom treats both events as evidence of the power of the saint, and responds to the lament of Libanius on the temple of Apollo by describing it as drivelling nonsense.  I could wish the work was shorter.

Another text of interest is Contra Judaeos et Gentiles quod Christus sit Deus (PG 48, 813-838, i.e. $200) — Against Jews and Gentiles that Christ is God.  I had originally seen this as a natural complement to the Eight Homilies Against the Jews, but it is only so to a limited extent.  Apparently it does mention the attempted rebuilding of the Temple in Jerusalem under Julian, when the Jewish workers were driven back by subterranean gas explosions.  Again, this seems interesting.

I could carry on.  But what is noteworthy is how little it would cost to translate some of these, and that almost none have ever been translated.  I might commission translations of some of these, just to make them available.

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Really Important: tell the British Library which manuscripts you want to see online

Posted on by Roger Pearse

Juan Garces is inviting suggestions for manuscripts to be digitised here.

The obvious answer to this question is: all of them! We all want access to free digital resources, but creating them is tempered by a series of practical considerations. How can we best deliver digitised manuscripts to your desktops? One answer is to secure funding for independent digitisation projects with achievable goals. Such a series of projects has to be placed squarely within a vision and strategy. At the start of each one we have to ask ourselves: which manuscripts should we digitise next? …

It is, however, crucial that we also engage you. Here’s how. Contact me to answer the following question: which particular Greek manuscripts held by the British Library would you like to see digitised and why? I cannot promise that your favourite manuscript will be in the next phase, but I can assure you that your feedback will inform our decision.

Basically Juan has to go out and bid for money.  So if you have an idea for some manageable-size “project” that would attract funding easily, tell him.  If you have a bunch of manuscripts in mind, tell him.

I notice that the Stavros Niarchus Foundation is funding the first tranche.  We have, perhaps, overlooked the “wealthy Greek shipowner” angle on all this.  The manuscripts — the physical books — are the remains of Greek culture as it was in the middle ages, and record that culture from still earlier stages.  Why shouldn’t this Greek culture be online?

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A.L.Williams, “Adversus Judaeos” (1935)

Posted on by Roger Pearse

I was browsing through Quasten vol. 3 and noticed several short anti-Jewish pieces.  I am rather tempted to commission translations of these while I’m dealing with Chrysostom’s anti-Jewish work as well.  Quasten says that Williams’ book is a guide to all these works.  It is rather curious tho — it isn’t online, and no copies are available for sale!  It shows how much I miss having PDF’s of things!

But I can manage without, anyhow.  I also notice several short works by Chrysostom which it would be useful to have online, such as two Christmas sermons, and his In Kalendas, on New Year, and one on the circus games being held on Good Friday (which emptied his church).

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Curious QuarkXpress

Posted on by Roger Pearse

I have been experimenting with the trial download of desktop publishing package QuarkXpress.  What a curious thing it is!  I have been quite unable, for instance, to import a Word .doc file with footnotes and get footnotes.  This — surely elementary — ambition has cost me an hour or so of my life.

Off to try Adobe InDesign.  Just getting the download is rather horrible — I hope the program is better!

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Update on Chrysostom on the Jews

Posted on by Roger Pearse

John Chrysostom delivered eight sermons against the Jews.  All are of about the same length, except for sermon two, which is about a third of the length of the others.  The 18th century editor Montfaucon signalled a lacuna (reprinted by Migne), i.e. that part of the sermon was lost. German scholar Wendy Pradels conducted a search of collections of manuscripts, and finally found a complete copy on the island of Lesbos.  The new material was printed, with a German translation, ten years ago.  But no English translation exists.

I have today received a first draft of a translation of this material, which I commissioned a while back.  It looks very good.  Once it is finished, I will place it in the public domain.  I will also try to make sure it is added to the end of whatever copies of the English are online.  Let’s hope website owners — some of rather different politics to myself — are willing to cooperate in reuniting the pieces of this work of Chrysostom.

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Forgotten translations of the Fathers

Posted on by Roger Pearse

An email tells me of this volume, which on the face of it is a translation by S.C.Malan of Russian meditations on some material by Ephrem Syrus.  But it’s actually much more interesting than it appears; because at the back is a translation of Chrysostom’s Sermon on Passion Week, Severian’s sermon on the same, and a couple of pieces by Ephrem Syrus. 

The whole book is dedicated to Charles Marriot, the self-effacing editor and translator of much of the Oxford Movement Library of the Fathers.  The translations of Chrysostom made at that time have never been superceded.

The only annoying thing is the old-fashioned typography.  Using the long-s in 1859?!

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Militant atheist and free speech

Posted on by Roger Pearse

The Liverpool Daily Post reports a curious incident:

A MILITANT atheist was found guilty of leaving grossly offensive religious images in a prayer room at Liverpool’s John Lennon airport.

Jurors took just 15 minutes to convict Harry Taylor, 59, of leaving obscene material depicting figures from Christianity and Islam, often in sexual poses, in the multi-faith room with the intention of causing harassment and alarm.

Taylor, who labelled himself a “militant atheist” admitted placing the items in the prayer room on three separate occasions, but insisted he was simply practising his own religion of “reason and rationality”.

And:

But he insisted people would only be offended if their faith was “weak” and that the images were meant as satire.

They had heard from airport chaplain Nicky Lees who told of her alarm after finding the images.

She said: “I was insulted, deeply offended and I was alarmed.”

As the unanimous verdicts were delivered, smartly-dressed Taylor simply raised an eye-brow, but showed no other emotion.

Taylor, of Griffin Street, Salford, Greater Manchester, declined to comment after his conviction on all three counts of religiously aggravated intentional harassment, alarm or distress from November 2, 26, and December 12, 2008. Earlier in the day he had posed for a photographer outside court.

Neville Biddle, prosecuting …  revealed Taylor already has two convictions from May 18, 2006 for using abusive, insulting words or behaviour. He told how on that occasion Taylor had left similar offensive material in St Anne’s Church in the centre of Manchester. A postcard he left featured a picture of a monk with his middle finger raised and the words ‘Father f*****’. When he was arrested sexual cartoons were found in his possession.

Sentence is to be given on April 23.

The comments on the article tend to fall into familiar lines.  All the atheists claim that the chap is a martyr to free speech and that the trial is a joke, which shows how oppressive religion is (although they say that about any religious activity).  Almost everyone else thinks he is a jerk.  Few people seem to respect the chaplainess’ complaint of “being offended”.

We can’t quite rely on the reporting, unfortunately.  The United Kingdom now has laws which make it a criminal offence to insult Moslems, and are designed to chill any criticism of them.  As a result, reporting can be quite strange.  BBC news reports frequently report Moslem attacks on Christians in Africa as “clashes between Christians and Moslems”.  This particular report smells a bit, in that it refers to insults to Islam very briefly, yet there is no indication of the defendant being charged for insulting Moslems.  It’s clear that any attack on Islam was at best incidental.

But, on the facts as given, what do we make of this? 

Few of us have a problem with Christians being insulted (if only because it is commonplace).  Let people speak their minds, by all means.  If someone gets up on a soapbox and yells lying abuse at us, let them.  And indeed this is the state of affairs.  The same should apply to Islam (although in fact it does not in modern Britain).  All this is what we mean by free speech.

We do have a problem when Christians are insulted endlessly by those controlling the mass media, without right of reply.  That is very like bullying.  Not that the insults are objectionable; but the one-sidedness is.  Similarly if Christians may be insulted everywhere, but not permitted to reply, that is not free speech, but bullying.

But do we feel that it is OK to bomb churches (or mosques, or whatever) with material calculated to give the grossest insult to those who worship there?  Surely few of us do.  I’m not sure whether most of us could articulate why.  But I think the point is, not the content, but the place in which it is delivered.  The issue is not one of free speech, but the old-fashioned offence of behaviour calculated to provoke a breach of the peace.  A charge of harassment does not seem unreasonable.

It seems to be that the atheist was rightly prosecuted, but for the wrong reasons.  It is certainly his right to give offence.  Everyone should have this right.  But not in such a manner as is calculated to lead to public disorder. 

If he had displayed this material on his website, in my view he should have been protected by the right to free speech present in every free country.  But to shove it in the faces of worshippers in a place of prayer … that is a different matter altogether.  It’s not what you do, it’s when and where you do it.

The whole idea that an offence can be “religiously aggravated” is wrong and immoral.  This is designed to give certain religions the right to punish their enemies.  We all know that Christians are not intended here, of course; on the contrary, this was designed to give Moslems power.  It is an extension of the evil “racially aggravated” category, where a crime against me will be punished mildly if at all, but the same crime against an Asian savagely. 

This is the element that is unsavoury; the idea that certain privileged groups have the right not to feel offended.  The law should not concern itself with feelings, but with facts.  It should treat everyone equally, not privilege certain classes of victims.  This is the real offence in this story.  Punish the guy for what he did, but not for his reasons for doing it.

The same would apply online: stalking someone is objectionable; merely insulting his religion is not.

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Thinking ahead to Syria

Posted on by Roger Pearse

A street scene in Palmyra

I’m starting to prepare for my upcoming holiday.  I’m off to Syria and Lebanon on a package tour for 8 nights.  It starts in Damascus, tours around places like Palmyra (left) and Aleppo, and then darts across into Lebanon to Beirut, the Bekaa valley, and Baalbek.

My main reason for going is to see the Roman remains.  I shan’t mind someone else taking care of the travel arrangements one bit!   Neither country is mainstream tourism material because of the slightly dodgy political situation.  I may be mistaken, but all the troubles in that region seem as quiet as they have ever been, and are ever likely to be.

I’m not much of a traveller.  My interest in the exotic departs around 5pm, and unless a hotel has room service I am pretty reluctant to stay there!  The tour company promise 5* accomodation all the way.  In the East, that tends to mean “best available” and “international chains where possible”, rather than the standards that one might expect in an American 5* hotel.  I’ve never been to either country before, but in Egypt there are really only two grades of hotel.  The first grade is labelled 5*, and means “reasonable”.  The other grade is labelled 3*, and means “not reasonable.”  In the 5* establishments, all sorts of things go wrong but the staff are apologetic.  In the 3* they look at you and shrug as if to say “what do you expect in a dump like this?”  It may be the same in Syria and Lebanon, in which case I have done my best; if it is better, that will be good.

I ordered the Lonely Planet Syria-Lebanon guide today (US version here), which Amazon promise will arrive in the next three weeks — a curiously slow delivery.  I’ve also remembered that I ought to check that my tetanus (etc) shots are up to date.  I don’t know what currency will be best to take.  Probably US dollars will do!  Also I needed to  book some parking at the airport — an area in which UK airports excelling in overcharging — and a place in the executive lounge there; essential unless waiting in deep discomfort for a flight is your idea of the best way to start a holiday.  I’ll have to take my camera as well, of course.  But I shall NOT be taking a laptop.  Let the evil machines take a rest!

Package holidays of this type tend to be booked by people in their 50’s and 60’s.  I wouldn’t be a bit surprised to be the youngest person on the tour.  (Where all the hot chicks go on holiday I don’t know, but perhaps nowhere I’d want to go!)

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Eusebius in Syriac, in a literal German version

Posted on by Roger Pearse

Hunting around the web for Sickenberger’s publications on the catenas in Luke, I stumbled across a review of one of them — on the remains of the homilies of Titus of Bostra in the catenas — in the Catholic University Bulletin here.  The review does great credit to the periodical; but it also tells us about another publication in 1901.

Titus von Bostra, Studien zu dessen Lukashomelien, von Dr. Joseph Sickenberger. Leipzig: Hinrichs, 1901. 8vo., pp. vii + 267.

Die Kirchengeschichte des Eusebius aus dem Syrischen uebersetzt von Eberhard Nestle. Leipzig: Hinrichs, 1901. 8vo., pp.
x+296.

1. With much scholarly labor, critical acumen, and excellent method Dr. Sickenberger reconstructs what is practically an “editio princeps” of the extant fragments of the “Homilies” of Titus of Bostra on the Gospel of Saint Luke. This ancient bishop who flourished in the days of Julian the Apostate, is noted in the history of the time for his dignified answer to charges of sedition and disloyalty made against him by that emperor; also for four books against the Manichaeans that Saint Jerome (De vir., inl. c. 102) thought excellent: “fortes adversum Manichaeos scripsit libros.” Dr. Sickenberger has collected from the printed editions of the “Catenae Patrum,” and from many mannscript sources a great number of remnants of “Homilies” on St. Luke, that in all probability are the work of this bishop of Bostra. A compiler of such materials in the eleventh century got together as many as 3300 of them. Unless a Milan palimpsest, discovered by Mercati in 1898, contains some fragments of the original discourses, we have no other tradition of them than such as has come down to us through the collection of excerpts that mediaeval Greek theologians were wont to make of older patristic commentaries, notes, and expositions of a scriptural character. Most of the lengthy introduction of Dr. Sickenberger (pp. 1-145) is taken up with the study of several such collections or “Catenae” as they are usually called. In them he finds genuine remnants of the “Homilies” of this father, though not without a lengthy critical sifting and comparison of such scattered and disordered materials. These pages, that the author rightly calls a “schwierige Arbeit,” are no mean contribution to the growing literature on the “Catenae” themselves, and are an evidence of the genuine scholarly training to be had in the theological faculty of the University of Munich. Dr. Sickenberger has added to our knowledge of Titus of Bostra, by increasing his scientific usefulness, and by emphasizing the fact that these “Homilies” on Saint Luke, written after the work against the Manichaeans, have a decided anti-Manichaean air and trend, such as one might expect from a bishop of the Syrian borderland at this period. The sober, literal, objective character of his discourses shows him to be an Antiochene in his principles of scriptural interpretation. The material at hand is too disconnected to gather from it any conclusions concerning the canon and the authority of the scriptures in farther Syria toward the end of the fourth century, or to establish which recension of the gospels was used by Titus. His “Homilies” on Saint Luke were much used by later commentators on the Gospels, though his own compositions were, seemingly, quite original and independent. He is an Aristotelian, and opposes cold and severe logic to the fantastic allegorizing of the Manichaeans. Taken in connection with Lagarde’s edition (Berlin, 1859) of the complete text (in Syriac translation) of the four books against the Manichaeans, the treatise of Dr. Sickenberger and his edition of the homily-fragments on Luke give us the best assured texts of a writer concerning whom Saint Jerome says elsewhere (ep. 70) that one knew not which to admire most in him, “eruditionem saeculi an scientiam scripturarum.” Is it not rather bold to advance the death of Titus of Bostra to a possible 378, when the “sub Juliano et Joviano principibus” of Saint Jerome seems to indicate that his literary activity did not extend beyond 364, the date of Jovian’s death ? The phrase “moritur sub Valente” would, in this light, seem to indicate the death of Titus in the early part of the reign of Valens, i. e. between 365 and 370.

2. The oldest Greek manuscript of the Church History of Eusebius belongs, it is said, to the tenth century. In the Syriac version, first edited by Bedjan (1897) and then by Wright and McLean (1898), we have a very faithful rendering of the Greek original. Some think that the Syriac version was prepared by the order, or under the eye, of Eusebius himself. It was certainly in common use before the end of the fourth century. The manuscript tradition of this text is far older than that of the Greek original—the best of the three oldest Syriac manuscripts, that of Saint Petersburg, belongs to the year A. D. 462, and an Armenian translation of the same represents a Syriac text still a century older than that of Saint Petersburg. As the Kirchenvater-Commission proposes to publish a new edition of the Church History, it seemed desirable that a strictly literal translation into German of the Syriac version should be first prepared, as one of the necessary “subsidia” for that important enterprise. This has been done for the “Texte und Untersuchungen” by the distinguished Syriac scholar, Dr. Eberhard Nestle, of whose competency there can be no doubt. In the preface to his work he brings out, from more than one view-point, the possible utilities of the Syriac translation whose complete edition has been awaited from 1864, when Wright first made known a chapter of it in “Ancient Syriac Documents,” down to 1897 and 1898, when, simultaneously, Bedjan at Paris, and Wright-MacLean at London, gave to the world this very ancient specimen of learning and piety.

The existence of a very literal German translation of the Syriac version of Eusebius’ Church history was unknown to me until this point.  I wonder if it is online?

UPDATE: And it is, here.

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Notes from Devreesse on catenas on Luke

Posted on by Roger Pearse

I’ve been translating extracts relating to Eusebius and the Gospels from R. Devreesse’s magisterial article Chaines exegetiques grecques in Dictionaire de la Bible — Supplement 1 (1928) on this blog.  Here is what he has to say about catenas on Luke.

IX.  THE CATENAS ON LUKE. — 1. OVERVIEW. — Printed and manuscript catenas. — The first catena edited consisted of a translation made by the Jesuit Peltanus:  Victoris Antiocheni commentarii in Marcum et Titi Bostrorum episcopi in evangelium Lucae commentarii antehac quidem nunquam in lucem editi, nunc vero studio et operi Theod. PELTANI luce simul et latinitate editi, Ingolstadt. 1580. p. 321-509.

In 1624 Fronton du Duc published the Greek text and his translation in volume 2 of the Auctuarium of the Bibl. Patrum. p. 762-836.  This is followed by numerous reprints of the Latin text of Peltanus: Sacr. Bibl. Vet. Patr. of Margarin de la Bigne, 2nd ed. Paris, 1589, vol. 1, column 1090-1158; Magna bibl. Patr. vol. 4, Cologne, 1618, p. 337-364; Bibl. Patr. Paris, 1644, vol. 13, col. 762-836.  Cf. J. Sickenberger, Titus von Bostra, in Texte und Untersuchungen, N. F. vol. 6, 1, Leipzig, 1901, p. 16-41.

The TU volume of Sickenberger is online here.  But Devreesse goes on to discuss the types of catena that exist.  Here’s what he says about the first type, where Titus of Bostra is mentioned:

These few bibliographic notes demand a quick explanation.  Long ago Richard Simon (Histoire critique, vol. 3, c. 30) remarked that the name of Titus must be a pseudepigraph.  In a Paris manuscript (Reg. gr. 2330, today 703, 12th century), the commentary edited by Peltanus is preceded by a title which leaves no doubt about the originality of its content: … [By the holy father Titus bishop of Bostra and other holy fathers on the holy Gospel of Luke].  These other holy Fathers are the two Gregories, Chrysostom, Isidore of Pelusium and Cyril of Alexandria, whose names appear sporadically.

From some partial analyses which we have attempted, it seems like this to us: there must have existed, at a very recent period, probably around the end of the 9th century, a collection of anonymous scholia mostly made up of extracts from the commentaries by Cyril of Alexandria, Origen, and Titus of Bostra on St. Luke, and the commentary of Chrysostom on St. Matthew; in a second line  some extracts derived from Athanasius, Isidore, and Photius; in some copies, such as Barberini 562, the Photius material is extensive.  This state of the catena has come down to us in many manuscripts.  This is what gives us the commentaries placed under the name of Titus of Bostra by Peltanus and Fronton du Duc (see the list of Italian mss. given by Sickenburger on p. 17-20). … [An abbreviated version also exists and was published by Mai in Scholia Vetera, reprinted PG 106, cols. 1177-1218].

A second version of the same catena includes this material or pseudo-commentary, and adds material.  This is what was published by Cramer in Catenae Graecorum Patrum in Novum Testamentum, vol. 2, p. 3-174, which is certainly online at Google Books. 

Then there is a second catena, this time under the name of Peter of Laodicea.

In almost all the major libraries of Greek manuscripts there exists an explanation of the Gospel under the name of Peter of Laodicea. … [Henrici has demonstrated that in fact the material derives from other known authors, and the name must have been attached to an anonymous catena.  Usually the author names have disappeared; some mss, however, such as Vatican 758, still have them]…

The third catena is that of Nicetas:

The catena of Nicetas. — This catena is represented by three groups of manuscripts.  Each of them has been studied with great care by Sickenberger, Die Lukaskatena des Nicetas von Herakleia in Texte und Untersuchungen vol. 7, 4, Leipzig, 1902.  The first group, which he calls the Italian group, is made up of Vatican gr. 1611 (1176 AD), plus two other incomplete mss.  The first, Vatican 1642 (12th c.) contains scholia which cover up to Luke 6:6; the other, Monacensis  473 (14th c.), from Luke 5:17 to 11:26. 

The second group distinguishes itself from the first by the addition of anonymous citations which seem probably to come from Hesychius, according to Sickenburger.

The third group is in fact an abbreviated version of the preceding groups.  This is the form presented by a series of recent manuscripts.  To this category belongs the Marcianus  494 (14th c.), the text of which was translated by Cordier in Catena sexaginta quinque Graecorum Patrum in s. Lucam, Anvers, 1628.  On this edition see Richard Simon, op. cit., p. 429.  Kollar, Petri Lambecii Hamburgensis Commentariorum de Augustissima Bibliotheca caesarea Vindobonensi editio altera …, vol. 3, p. 163 f., remarks that the Caes. XLII [=Vindob. 71] is more complete than the Venetian ms. used by Cordier because it mentions Africanus Alexander the Archimandrite, and Antipater of Bostra, who are not found in the catena of 65 fathers.  Also to this group belong the Vatican gr. 759 (15th c.), from which Mai took scholia of Eusebius (1st ed. of Scriptorum Veterum nova collectio, 1825).  We must also include the fragments which fill the margins of Palatinus gr. 20.  (The middles of the folios of that ms. are filled by material from another source).  It is among these extracts or abridgements that we must look for the sources of the Catena aurea of Thomas Aquinas, and the catena of Macarius Chrysocephalus; on the latter see the judgement of Sickenberger in Karo-Lietzmann, op. cit., fol. 582.

Among the partial editions of this catena of Nicetas, we must include that of Cardinal Mai, Scriptorum Veterum nova collectio, vol. 9, 1837, p. 626-724, where will be found a series of extracts, from Vatican gr. 1611, which cover the whole of the third gospel.

Was this chain an original work exclusively by Nicetas of Heraclea?  It could be so, but we must not forget that two other catenas already existed in his day, the one represented by the catenas of Poussines and Cramer, and the one under the name of Peter of Laodicea.  Our three catenas do not lack overlaps.  Those of Peter and Nicetas offer the greatest number of points of contact.

And we’re still not done. There is a fourth type of catena:

The Vatican Palatinus graecus 20 and its copy, Vat. gr. 1933, form a fourth group of catenas.  Cf. Karo-Lietzmann, op. cit., p. 546-577. … In the margins of the first 33 folios there are extracts of the chain of Nicetas.  As well as these two mss, which contain scholia on the whole of Luke, there are some folios inserted into a collection of Ps.Peter of Laodicea in Reg. gr. 3 fol. 10-15 and 112-119…

Devreesse then  begins to list authors mentioned in these catenas, starting with Philo, who is quoted seven times in the catena of Nicetas, between Luke 12:17 – 19:22.  Nicetas also uses Ignatius of Antioch, Josephus (on Luke 6:3), Justin Martyr, and Irenaeus, and many, many others.

I can’t help feeling that an edition of the catena of Nicetas would be of wide use.  Many catenas are mostly comprised of Chrysostom, but this does not seem to be the case here.

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