Papers Available

2 05 2014

I have just uploaded a series of papers to site on If you are signed into, you will be able to download these free of charge.

Titles include:

The Pœnitentiale Theodori in theological perspective: soteriological aspects of confession according to Theodore of Tarsus

Another book for Jarrow’s library? Coincidences in exegesis between Bede and the Laterculus Malalianus

Preliminary enquiries into the place of the Laterculus Malalianus among the chronicles of late antiquity

A survey of the christology of Theodore of Tarsus in the Laterculus Malalianus

Christ’s Restoration of Humankind in the Laterculus Malalianus, 14

I hope you find these helpful.



Chronicles and Eschatology

21 04 2011

You are invited to read my recent article in the Journal for Late Antique Religion and Culture, entitled


and to return to this site to comment.

Book on Theodore of Tarsus released

27 03 2010

Check it out by clicking on the title, below:

The Christology of Theodore of Tarsus

Address on Theodore of Tarsus, pt. 2

31 08 2007

As much time as we have spent looking at the details of Theodore’s biography, our real purpose here is to examine what it is he contributed to the formation of a distinctive church in this land. Before continuing, though, I would ask you to take note of my use of the word ‘contribution.’ I am not suggesting that, as inspiring a figure as I believe Theodore to be, he single-handedly established, created, or otherwise shaped the character of the British Church. It is more helpful, rather, that we think about Theodore’s contributions as something like ingredients added in baking. Whatever it is I will be proposing he put in, the result is a more appealing product than might have been the case without. Having said that, as you will shortly be shown, the ingredients Theodore did add were exotic indeed.

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Address on Theodore of Tarsus Pt. 1

31 08 2007

Lecture for the Wales & Marches Catholic History Society, Cardiff
9 June 2007

‘Theodore of Tarsus and the formation of a distinctive British Church, 668-690’

Before launching into today’s discussion of Theodore of Tarsus, let me begin by expressing my thanks to Daveth Frost for asking me on your behalf, and to all of you for having me speak this [morning] on a subject that is of immense importance to me. I trust you know what you have got yourselves in for, as I consider Theodore of Tarsus to be one of the most remarkable figures in the history of the British Church, but also one of the least represented. This means, of course, seeing as you are a captive audience, it is inevitable in the course of this talk that I should make up for all Theodore’s inadequate coverage, and give you as much information as I possibly can, without regard for the clock. So you better make yourselves comfortable.

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Address on Theodore of Tarsus

11 06 2007

Theodore of Tarsus got some well-deserved exposure this past Saturday, at a meeting of the Wales and Marches Catholic History Society.

I hope to post the text of the address on this site by the end of the week.

Laterculus Malalianus, Chapter 12

29 04 2007

The following passage represents the primary theological interest, and the sort of hermeneutics which Theodore of Tarsus brought to bear on his examination of the life of Christ. A soteriology of restoration (recapitulation) dominates the text, while the clearly Irenaean (albeit commonly used) motifs of First Eve-Second Eve/First Adam-Second Adam, virgin earth-Virgin Mary are employed to introduce it. This segues into an unexpected use of number-theory and gestational analysis, the purpose of which is to reconcile the number of years it took Zerubbabel to restore the Jerusalem Temple (46) with some aspect of the life of Christ, thereby showing Christ to be the ultimate Restorer. In her commentary on the text, Jane Stevenson informs us that the exegesis of John 2:19 (in Evangelio ait) is shared with Theodore of Mopsuestia. Ideas we might expect from Theodore of Tarsus, especially in light of the biographical information we are now aware of, are certainly evident in this passage.

Hoc namque loco licet inspicere quicquid pertulerit Christus salus et redemptio nostra, omnia gesta esse in homine pleno cum Deo. Nam quod Christus per angelum Virgini nuntiatur, ad evacuandum consilium serpentis ad Evam in paradiso. Quod autem de Virgine natus est, propter protoplastum Adam, quam de virgine terra et impolluta ad suam fecit imaginem; qui cum suadente diabolo mortis incurrisset exitium, a solo Domino Christo rerum reparatore et conditore ejus corporis et animae, per immortalitatem Christi, restauraretur domicilium. Quod autem decimi mensis limitem tetigisset in Virginis utero, id est dies VI supra mense nono perficiens, quod nullus ex filiis hominum tangit metrum nascendo per semen, nisi solus Christus verus Filius Dei et hominis sine semine natus ex virgine; ita ut fiant dies in una collectione constricti CCLXXVI, qui fiunt allegorice vel per typicam quaestionem; quod ipse affatus in Evangelio ait: Solvite templum hoc, et ego in tribus diebus suscitabo illud. Sed Judaei ignorantes capitulum rationis, protulerunt testimonium veritatis, et ita Domino respondentes aiunt: XL et VI annos aedificatum est templum hoc, et tu in tribus diebus suscitabis illud? Ille autem, inquit evangelista, dicebat de templo corporis sui, cujus dispensationem adprehendere nequiverunt Judaei, ideoque numerum annorum aedificationis templi, quod veri templi formam gerebat, Domino protulerunt: quem numerum non sub Salomone conditore ejusdem templi, sed sub Zorobabel, qui et Esdras, restauratore contigisse perlegitur; eo quod gentes, quae in circuitu erant, opus praepedibant. Nam Salomon annis VII complevit opus aedificii templi Domini.