I’m pleased to announce the upcoming classes for my next teaching term, starting the end of April/beginning of May.

Greek 102 (Athenaze chs 9-16)

Greek 103 (Athenaze chs 17-24)

Greek 104 (Athenaze 25-30 + extra)

What about Greek 101?? I do hope to run an intro 101 class, but I don’t currently know when that could happen. If that interests you, please feel out the contact form on that page.

What about intro Latin? I don’t have the capacity to run an intro Latin class at the moment. I’m happy to recommend some other options for you.

Other classes:

Greek 236 : 1 Maccabees We’ll be reading this text in Greek and discussing it in Greek and some English.

Latin 238 – Plutarch returns. I aim to read and discuss some of his De Remediis Utriusque Fortunae.

I am continuing to work on developing video skills with a view to developing more video resources. It’s a process and a learning curve, limited by my available time!

I’ve held off writing this for a few reasons, but time is running out on me. Firstly, I enjoyed a summer holiday here in Australia, and did my best not to work. That was successful, but now it’s time for me to return from sun and sand and take up the digital pen again. Secondly, I was going to record this as a video but that will have to wait just a little longer.

Courses

This term I am definitely teaching the following courses:

Greek 101 (Athenaze chapters 1-8)

Greek 102 (Athenaze chapters 9-16)

Greek 103 (Athenaze chapters 17-24)

1 Corinthians

I have the capacity to teach some more classes, but I haven’t had the inspiration for other subjects or the interest from students, and so I am still on the fence, but if you had something that you really wanted to do, please let me know as it’s not too late for me to put something together and teach it. They would be at 7pm US Eastern time on Sundays or Tuesdays. I am also still determining whether I will offer something in an evening Australian time-slot. Again, if this interests you, please let me know! Knowing people would sign up for a course is a huge impetus to actually running one.

Writing

At the same time, I am not pushing myself to teach more and more, because I recognise there are limits on myself, and there are two areas I want to give more attention to in 2025. The first of these is writing. I can tell you that I have a Greek Novella that is so close to finished that I can smell it. I just have some final work on the indexing to go, and it should be available in the first quarter of this year.

Many people’s favourite question is to ask about my long-standing and somewhat stalled LGPSI project. This is one of the things I will be setting aside some more time for this year. I am thankfully quite robustly resilient to feeling undue pressure to get this done, because frankly I want to get it done as well as I possibly can.

More immediately, after this first Novella, I have some similar accessible short Greek writing projects to take up this year.

Video

The other new thing I have in mind for 2025 is to take up the challenge of producing video content. That’s a new area for me, it involves a learning curve in terms of every step of that process, and I expect it will suck before it’s good, but I’m determined to take those steps because I think we need more here and I think I have good things to contribute. If you’re at all in the communicate Greek ‘space’ online, then you’re aware as I am that there are a number (but a small number!) of people doing great work in this area. I’m very appreciative of them. I think there’s a space for a unique Seumas contribution too, and I’m looking forward to making it, and learning along the way.

That’s all for now: keep watching this space for more information throughout the year.

χαίρετε πάντες!

After 5 years of teaching students their way through Athenaze in an online environment, I’ve become very familiar with the book and its main narrative, and I’ve taught a lot of people all the way through both volumes now.

In 2025, as part of a number of other changes going on around SeumasU (which I’ll talk about in some other posts and in a video sometime coming up), I’m going to be streamlining the courses that currently comprise Greek 101-106.

The Old Way

Up to now, I have taught Athenaze over six terms of 10-weeks a-piece, for 60 hours of instruction. 101 gets through 6 chapters, and then each term goes through 5 more chapters. In the final 106 class, I take students up to ch 28 of the regular English edition, and then through a few sections from late in the Italian edition. The whole sequence takes 1.5 years to complete. I think this has been good, it does require students to put in some hours on their own to really succeed, but I’ve been pleased with the results given the constraints of the online format.

The New Way

In 2025, I’m going to streamline this sequence down to four terms (101-104), and increase the weekly session to 90 minutes. That does make the course move at a slightly more intense speed. Each term will cover half a volume. And I put it that way, because 101 will do chapters 1-8 and 102 will cover chapters 9-16. This aligns with the video support materials that I have available on Teachable (which can be purchased independently). 103 and 104 split up the contents of volume 2, along with the additional three sections from the Italian that I teach at the end.

Importantly, for each ‘quarter’, I have taken the main narrative text and divided it up across the ten weeks, so that I don’t have the current problem of having readings that are longer/shorter. The overall “words covered” stays more consistent each term, though you do cover more words in the second half.

This also means that, at the faster pace, you can cover all of Athenaze I and II in a single calendar year.

What this means if you’re an existing student

If you’re a current student in the following classes, I’ll be emailing all of you to offer some modifications (either a short bridging course, or delayed start) for adjusting to the new sequence.

What this means if you’re a prospective student

It means 2025 is a great year to take up Greek with me! I’ll be spending some of the Australian summer reviewing my past classes, and seeking to optimise and streamline my teaching for each part of this course, to hit the right bases at the right time, address the pressure points, and keep the class going in Greek. It means you can do the whole intro sequence in a single calendar year. And, even though the instructional time remains the same (60 hours throughout), it’s going to free me up a little to be working on some other great projects that I’ll be telling you about shortly!

Not the most inspiring title for a blog post, I know.

Yesterday I was beginning to explain grammatical case to some new students, and it’s the first time many of them have dealt with this concept at all, and my teaching method with them so far hasn’t really involved any explicit grammar instruction. But I thought that they needed some orientation to understand what was going on in the language that I was throwing at them. So we took a moment to discuss the idea of case, and here’s a bit of how I explain it. I introduced them to the Greek terms πτῶσις, εὐθεῖα, and αἰτιατική:

Basically, πτῶσις means that the endings of words tell you what jobs those words are doing in a sentence, and how they relate to each other. In English, that job is mostly done by word order. Word order tells you what words are doing what jobs. In Greek, the endings of words are telling you this information, and so word order doesn’t have to do that job, it can go and do other jobs.

And so far, we’ve mostly been using the εὐθεῖα and the αἰτιατική a bit. Each case is like a job, and so when you need a word to do a certain thing in a sentence, it needs to turn up in the right uniform.

The εὐθεῖα is the ‘straight’ case; it wears a button-up shirt and behaves itself. One of the main tasks for its job is being the subject of a sentence.

[Asked about what the accusative ‘means’]

Don’t try and think about what a πτῶσις ‘means’ in the abstract. It is possible to do that, to some extent. But it’s better, in my opinion, to think of each case as a collection of mostly related job-functions. So, one of the αἰτιατική’s jobs is to work with πρός to indicate motion towards. If that’s the job you’ve got to do, you call out the αἰτιατική. If you need a word to be the direct object of a verb, again you often call out the αἰτιατική. In that sense, the αἰτιατική names a uniform and a collection of functions that go with that job.

~~

I think this isn’t a bad route to go down, but perhaps I’ll have second-thoughts about it later. I’m trying to get away from over-abstracting cases, and teach them as a bundle of uses, but give a good metaphor that explains those bundles so that they have enough of a conceptual grasp to get on with meeting and encountering cases and their uses in our conversations.

A little while back I became involved in a discussion about whether it was okay to use/teach people to use the 2nd person negative aorist imperatives. E.g. is it okay to teach learners to say μὴ φάγε or similar.

This is the kind of thing that should be in a textbook, and frankly most textbooks are not good/clear on the topic. I say “should be”, because what you should be taught is that instead of using μὴ + 2nd person aorist imperative, you should use μὴ + 2nd person aorist subjunctive. Why? Because that is the overwhelming pattern of usage until you reach a still very minority of usage in late antiquity (3/4th century onwards).

But let’s look at some textbooks. Mounce, easy to bash:

3. μή plus the aorist imperative. Because it is a perfective imperative, the speaker is prohibiting an undefined action.

μὴ γνώτω ἡ ἀριστερά σου τί ποιεῖ ἡ δεξιά σου (Matt 6:3)
Do not let your left hand know what your right hand is doing.[1]

Christophe Rico, Polis:

Uses negated aorist imperative in the opening of ch 5, p61. Doesn’t explain at any point that this isn’t attested usage.

I won’t keep going, but notice something very important about Mounce’s example. It’s 3^rd person. And he doesn’t discuss this, so you could easily walk away from his textbook thinking that μή + 2^nd person was fine and normal.

So, and particularly if you are trying to norm your usage to Koine/NT, you should look the data. If you run this search in Logos, “lemma.g:μή BEFORE 1 WORD morph.g:VA?M2” you should get 3 hits for the NT, all θη middle(-passives) imperatives. That suggests something to me about usage of the θη-middle more than I leap to a conclusion about μή + imperative.

For the LXX you get 24 results in 11 verses, but this requires investigation; firstly, some are separated by a comma, e.g. εἰ δὲ μή, ἀπαγγείλατέ in Gen 24:49, so that’s a false positive. Num 14:9 is the same μὴ φοβηθῆτε we see in the NT. The forms in -στῆτε are ambiguous and arguable subjunctive. But I will grant that there seem to be 7 genuine examples.

There are quite a few more 3^rd person negative aorist imperatives if you broaden out the search in that way.

But the main point I’m trying to make here is this: yes, there are a few examples in this corpus, but not many, and the general rule is not a matter of “I’m an Atticist and so I’m speaking ‘correct Greek’”; it’s “the data doesn’t support this being a typical usage”.[2]

And so then the question might come back, “okay, sure, but can we just teach them this and fix it later? Because it’s simpler and they haven’t learnt the subjunctive.”

From my perspective the answer to this question is no. If you’re in the “communicative approaches to ancient languages” sphere, and you are also trying to teach people who ultimately want to learn to read Greek texts with something like an intuitive feel for what’s standard and non-standard, then teaching them something at the outset that’s non-standard is a bad idea. Do I suspect 2^nd language learners of ancient Greek often came out with things like μὴ φάγε? Yes, they probably did. Did their patient teachers or sympathetic interlocutors then wince a little and say, “οὐκ οὕτως λέγεται, ἀλλὰ μὴ φάγῃς ? Probably.

We need attention to detail, a concern for corpus-normed usage, and a pedagogical head screwed on the right way, to get these things right. The only reason people think teaching the subjunctive instead is hard is because (i) courses delay the subjunctive to late in their sequence, (ii) the subjunctive is treated as spooky and hard by teachers and so students fear it before encountering it, (iii) we don’t sidestep the whole issue and teach μὴ φάγῃς as a usage first instead of a grammatical category.

[1] William D. Mounce, Basics of Biblical Greek Grammar, ed. Verlyn D. Verbrugge and Christopher A. Beetham, Fourth Edition. (Grand Rapids, MI: Zondervan, 2019), 385.

[2] (I did run a TLG search through their whole corpus for μή + 2^nd person aorist imperative, but the parsing there is more problematic, and it’s harder to sort through the results).

and a sneak peak at plans for 2025..

The introductory sequence of Greek is six-courses covering Athenaze books 1 and 2. Next term I’m offering:

101, 102, 103, 104, 106

For Greek advanced courses, we’ll be reading Thucydides book 1.

For Latin, I am delighted to offer a reading course sampling parts of Castellio’s Latin Bible, and dive into Petrarch’s Letters.

Lastly, the in-person Greek class in Sydney is going ahead. IT’s an unparalleled opportunity to learn from me in the same room!

And 2025?

In 2025 I am going to do a few things differently.

Firstly, I have in mind to restructure some of my calendar and offerings. I’ll be running an introductory Latin cohort (101-104) through the year, starting in February. I’ll be simplifying and reducing the advanced courses.

Secondly, and in the opposite direction, I plan to finally offer two classes (one Greek, one Latin) running on Sydney evening time. This will be more accessible for people in Australia, New Zealand, and some parts of Asia.

Thirdly, I’ll be looking at more ways to develop asynchronous, ancillary, and other learning materials that can be used independently and inter-dependently. I have been doing some more writing in Greek to this end, and will have more details as the project develops.

Just to let my readers know that I now have some more slots available for individual 1-to-1 tutoring. If you’d like to accelerate your Latin or Ancient Greek studies, or work on a particular text or area or skill-set, I’m open to finding a time that works for us, and working on whatever suits you!

Fill out the contact form on this page, and I’ll be in touch

It’s been a very long time since I’ve taught Greek in-person. Before the coronavirus. But it’s going to happen.

When? Monday nights, 7:30pm-9:30pm, for 10 weeks starting October 14th.

Where? Lane Cove Anglican Church, Sydney, Australia.

(please don’t relocate to Australia for my classes)

How much? $300 AUD (yes, that is a very good deal for 20hrs of live Ancient Greek instruction)

What will this course cover?

This course is designed for people who (a) have no experience with Ancient Greek at all, or (b) have limited or no experience with spoken Ancient Greek. We will do a lot of aural-oral work, speaking and listening, interacting with objects and the environment as much as possible. I will provide some pre-class materials to teach the alphabet, and we’ll work on reading from my Galilaiathen reader, as a preparation towards New Testament Greek or a sideways entry into Athenaze. This course will have more of a Koine spin than some of my other classes. We’ll also be utilising material from ἕν, δύο, τρία. And it will be a lot of fun.

How do I sign up for this?

Fill out the contact form below, or email me directly. I’ll follow up with you from then.

Yes, places are limited (because I am a finite teacher).

It’s time for a new round of classes here at SeumasU!

This term I have the usual gambit of introductory Greek, not so much Latin (sorry! it’s a demand issue not a supply one), and then some nice upper courses.

The introductory sequence of Greek is six-courses covering Athenaze books 1 and 2. Next term I’m offering

101 (chs 1-6), 102 (chs 7-12), 103 (chs 13-16), and 105 (chs 23-26)

For other options in Greek, I’ve got:

Greek 234: Gospel acc. to St Matthew, chs 1-10.

This is a slightly hybrid class, as in I don’t mind if you jump in with okay-Greek but not-so-much spoken experience, and I’ll just accommodate the class to have more-or-less English as needed. So, if you want to read New Testament Greek and get an increasing dose of spoken-ancient-Greek, this the right entry point.

Greek 332: Boethius in Greek (!)

I’ve long wanted to run a class on a text in the ‘wrong’ language, e.g. Latin text in Greek or Greek text in Latin. So here’s me realising a dream. We’re going to read some of the later sections of Boethius’ De consolatione philosophiae, but in Planudes’ Greek translation. It’s going to be fun, challenging, and memorable.

Greek 299: Patristics Reading Group

My ongoing attempt to get-off-the-ground and sustain a discount-price, no-you-don’t-need-to-speak-Greek, ‘read-and-translate’ group reading Patristic texts. Last term we read Maximus, which was wonderful. I’m thinking of a Chrysostom sermon this coming term.

What about Latin??

Latin 234: Gospel acc. to St Matthew, chs 11-20

I figured if I was going to read ten chapters in Greek, I may as well read ten in Latin. Also the Vulgate is fun, and relatively easy as an intermediate text.

Latin 237: John Cassian, Institutes

Let’s read monastic Latin about the vices together, and discuss it in Latin. Okay, that’s my idea of fun. Maybe it’s yours too.

Students of mine will know my predilection to call the θη forms of the so-called ‘aorist passive’ instead ‘theta-eta middles’. In today’s post, I want to explore how this understanding of the middle helps us make better sense of biblical texts.

In Mark 16:6 we read:

6 ὁ δὲ λέγει αὐταῖς· μὴ ἐκθαμβεῖσθε. Ἰησοῦν ζητεῖτε τὸν Ναζαρηνὸν τὸν ἐσταυρωμένον· ἠγέρθη, οὐκ ἔστιν ὧδε·

Is ἠγέρθη best translated ‘he is risen’, or ‘he was raised’, or something else? Before you can answer a translation question, you need to answer a meaning question. What is ἠγέρθη telling us?

The verb ἐγείρω overlaps pretty well with English expressions for ‘get someone up’. That covers both a person moving from a lying position to a standing position, and from being asleep to being awake. Just as ‘get your brother up’ might mean ‘go and wake him’ or ’cause him to stand up’.

And for this reason, when you encounter middle forms of this verb, they fall into the category of direct reflexivity that involves change in body posture. The middle voice indicates the change in body posture, regardless of the agent.

That’s why, for instance, the θη middle participle forms in the opening of Matthew, ἐγερθεὶς … ὁ Ἰωσήφ are most naturally read as Joseph getting up from sleep, without supposing or caring whether he was woken by an external cause or not. Similarly at the end of Matthew, 26:36, it’s Jesus’ disciples who get up, no need to presume any external agent (when Jesus says to them, ἐγείρεσθε ἄγωμεν)

What you need to grasp at this point is that it’s perfectly normal Greek to use ἠγέρθη in the middle and mean something like “X got up”. Just like I could say to you, “I got up at 6 o’clock this morning”.

ἐγείρω is used in reference to Jesus getting up from the dead, and sometimes with a clear agent – in the active. Acts 10:40 τοῦτον ὁ θεὸς ἤγειρεν, Acts 130:30, 13:37 similarly. We find similar structures through the epistles.

We nowhere (I can see) find an expression of Jesus raising himself, if we’re looking for an explicit reflexive structure, e.g. like ὁ Ἰησοῦς ἑαυτὸν ἤγειρε. Nor should we expect one. That’s the kind of idea perfectly expressed by ἠγέρθη.

Which is why, if we return to Mark 16, no point is being made about the agent or cause of Jesus’ getting-up. It’s the fact that he’s gone from lying in the grave, dead, to being upright, awake, and alive, that is in view. The middle doesn’t need an agent, and doesn’t have to imply one. It leaves it ambiguous. Theologically, we might say both that God raised him from the dead, and that Jesus arose. But the middle θη just tells us that he got up, that he’s up!

I just want to float the idea here of something I have tried more than once to get up and running, but never really gotten the uptake. But essentially I would really love to get a reading-group / masterclass going that read Greek Patristic texts. It’s hard work once you’re out of the beginner stage, and even the intermediate stage, to go on and work through original texts, and it’s much more fun, not to mention advantageous, to do so together. My thoughts at this stage are that this would not be run as a communicative, in-Greek class; that it would be a regular, standing 60 or 90min class, and that I’d try to keep the price quite low to reduce the barrier to entry, and to encourage it to be more than just me and one other person.

If this would interest you, please do get in touch!

I recently was interviewed by Fletcher Hardison on his podcast series “Greeking Out”, which you can listen to here. Fletcher did a previous interview with me about 4.5 years ago, so it makes interesting reflection on what’s changed in my life, and the Greek-educational space, in that time.

I know it’s been quiet on the blog side of this site for a while. Sorry about that!

As usual, a new raft of SeumasU courses is slated to start at the end of January, more about that in a second.

In-person classes

In the second half of 2024, I am looking at teaching Greek in-person in Sydney. As great as teaching over the internet is, and as proud as I am of all I’ve managed to accomplish in that space, I have a whole sleeve worth of tricks and techniques and things that I can do in real space, that I cannot do over zoom. So, if you’re interested in learning Greek in person with me, from about July onwards, and you live in Sydney, get in touch with the contact form at the end of this post.

2024 Classes – Term 1

Introductory sequence Athenaze classes:

Greek 101, 102, 103, 105

Greek 241: James and 1 Peter – A hybrid Greek/English class in which we’ll read and discuss these two New Testament texts.

Greek 276: Plato’s Apology – In this class we’ll read and discuss (in Ancient Greek), Plato’s Apology of Socrates. A more challenging text and all in Greek.

Introductory sequence Latin classes with LLPSI:

Latin 101, 103

Latin 236: Heloise and Abelard – In which we’ll be reading and discussing their letters, all in Latin.

I have a small amount of space for students interested in private tuition, or to put on a course to meet student-demand, if you want to suggest something.

Well, we are back with a new set of classes beginning on October 8th. I have a relatively limited range of classes for the upcoming term, but I hope there’s something you will like and enjoy. New 101 cohorts in Latin and Greek will start in the new year, and I am already planning courses for 2024 (but also open to suggestions – including the return of popular things like composition classes, conversation classes, and RPGs)

Latin

Latin 102: A continuing LGPSI class, commencing at chapter 12.

Latin 205: Cicero’s De Amicitia. We’ll be reading the whole thing.

Greek

Greek 102: A continuing Athenaze class, commencing at chapter 7.

Greek 104: A continuing Athenaze class, commencing at chapter 17.

Greek 106: A continuing Athenaze class, commencing at chapter 27.

Greek 141: A class using my Galilaiathen reader, suitable for those with at least a little Greek. This class also runs at a considerable discount!

Greek 229: A mixed English/Greek class reading Acts of the Apostles

Greek 276: Aristotle, Nic Eth 8: An int-adv class in which we’ll read and discuss Aristotle on friendship.

I’ve been reading through Plato’s Lysis this teaching term, and it’s a great deal of fun, and quite interesting. One of the things I’ve noted is the difficulty we have of teasing out two senses of φίλος, and I feel like Socrates is exploiting this at times.

A quick visit to the lexicon, or reading some Ancient Greek literature, will acquaint you with:

(1) φίλος – a substantive noun that means “friend”

(2) φίλος, η, ον – an adjective that, esp with a dative, means “dear to”

Now, those are two different concepts, but they are intertwined in the word φίλος – Greek doesn’t require you to disambiguate and in some cases doesn’t provide the means to disambiguate. Notably in one part of the dialogue (212b and following), Socrates is arguably trying to do some disambiguation work. Who is the φίλος? The one who loves (φιλῶν) or the one who is loved (φιλούμενος). And here the ambiguity rears its head. We would say, in English, that a person who loves another with φιλία is being or acting as a friend to them, even if they don’t reciprocate. That is, they aren’t friends, but one is acting with friendship towards the other. So ὁ φιλῶν is the φίλος. On the other hand, we would say that the person so-loved (φιλούμενος) is held dear to the one so loving them (φιλῶν), so it is the φιλούμενος that is the φίλος.

Socrates’ argument is subtle, and I think the Lysis is a difficult text philosophically in many ways, but he even rejects the idea that mutual affection (where each friend also loves the other) is a workable unitary account of friendship, because then those that love things that can’t love them back, car-lovers, for instance, are not actually φίλοι to cars.

But I’m not actually here today to talk about friendship, though it’s a topic I have a lot to say about. I’m interested in the ambiguity of language. And that is, how impossible it is for us to decide whether Socrates, or Plato, thought of the two senses of φίλος as distinct or not. I’m not saying that they could or not could not distinguish those ideas, clearly they could. Because of the whole φιλῶν v. φιλούμενος construction! But when they heard φίλος did they stop and think, “Oh, there’s a subjective and an objective value to this word that I must stop and disambiguate here”, or did they always functionally just hear φίλος and think φίλος in a way that makes it difficult to pull the two apart.

I realise I’m dangerously close to Sapir-Whorf grounds, but indulge me for a second. Some languages, e.g. Mongolian, distinguish light blue and dark blue. English does not. So in Mongolian you must specify – are you talking about light blue or dark blue? Ambiguity is not an option. In English, I can just talk about blue. I can pull apart blue into light blue and dark blue, but I don’t have to. Which means I have the mental option to not think about a particular shade as ‘ambiguous’, because I don’t perceive any ambiguity – I just didn’t specify because specification wasn’t required.

Is that the case with φίλος – not that specification is impossible, but there just isn’t a perception that specification is needed, except when one decides that one does want to carve up the terrain, and make specifications that aren’t inherent to the word itself? And is Socrates exploiting that a little in the dialogue?

Hi all! I know we have been for the most part quiet on this blog. Various projects continue to tick away. But this post is to let you know about the upcoming classes I’ll be teaching, including new beginner cohorts for Greek and Latin. These start the week of July 16th.

If you want to hear about the experiences of various students, I have a range of interviews on my youtube channel.

I don’t very often commence Latin classes, but here’s a couple of testimonies from my current cohort:

“Latin 101 gave me confidence in navigating the first bit of Familia Romana, which can be overwhelming. Seumas has interactive presentations and questions for students that tell you what to focus on. It really helped me with focusing on what I needed to learn in my first stages of tackling Latin.” – Elizabeth H.

“In his Latin classes, magister Macdonald creates a lively, interactive, collaborative atmosphere among his students that encourages participation. You are not afraid to try or to make a mistake (or more!). Prepare to have fun and laughs while learning Latin. He is also very knowledgeable about additional resources available for learning Latin.” – Stephanie Y.

Latin

Latin 101: A new beginners’ Latin class starting at Familia Romana chapter 1

Latin 104: This class will be finishing off Familia Romana‘s last 5 chapters, and then dipping into some of Ørberg’s Sermones Romani by way of a transitional text.

Latin 236: Augustine, Confessions Book IV. This intermediate class will be reading and discussing Augustine’s famous text in Latin.

Greek

Greek 101: A new beginners’ Greek class starting with Athenaze chapter 1.

Greek 103: A continuing Athenaze class, commencing at chapter 12.

Greek 105: A continuing Athenaze class, commencing at chapter 22.

Greek 142: A continuing reading class using the JACT Reading Greek book.

Greek 228: A mixed English/Greek class reading Acts of the Apostles

Greek 275: Plato’s Lysis: An intermediate class in which we’ll read and discuss this Platonic dialogue on Friendship, in Greek.

Greek 299: Greek Patristics. A non-immersive ‘read and translate’ class in which we are reading Athanasius.