如果说，基督教古典主义与凯撒利亚-巴勒斯坦的奥利金主义致力于发展关于心灵的神学与哲学，那么加沙的古典主义哲学家与基督教神学家则试图将高深的神学和古典修辞学，与民间宗教及宗教节日结合起来，其中最著名的便是加沙的玫瑰节。在加沙轻松的氛围中，基督教修辞学家普罗科皮乌斯和科里基乌斯都曾参加玫瑰节（Kennedy, G. 2008: 171）。这是一个有着悠久古典历史和深厚异教根源的春季节日。此外，加沙的约翰写过两首阿那克里翁体诗，仿照希腊诗人阿那克里翁（约公元前582年至约公元前485年）在其关于爱情与美酒的诗作中所用的格律。他说，这两首诗是在“玫瑰日与普罗科皮乌斯的演说”之际公开呈献的。加沙的科里基乌斯的诗作也设定在玫瑰日（Westberg 2009: 187‒189；Talgam 2004: 223‒224）。

If Christian classicism and Origenism in Caesarea-Palaestina sought to develop theologies and philosophies of the mind, the classicising philosophers and Christian theologians of Gaza sought to combine high theology and classical rhetoric with popular religion and religious festivals, the most famous of which was the Rose Festival of Gaza. In the relaxed setting of Gaza the Christian rhetoricians Procopius and Coricius participated in the Rose Festival (Kennedy, G. 2008: 171), a spring festival with a long classical history and deep pagan roots. Also John of Gaza wrote two anacreontic poems – imitating verses in metre used by the Greek poet Anacreon (c. 582–c. 485 BC) in his poems dealing with love and wine – that he says he presented publicly on ‘the day of the roses, and declamations by Procopius’. Poetry by Chorikios of Gaza is also set at rose days (Westberg 2009: 187‒189; Talgam 2004: 223‒224).

6世纪时，加沙曾举办一个“玫瑰日”，作为春季节庆。它可能是罗撒利亚节（Rosalia）在基督教化之后的延续（Talgam 2004: 223‒224；Belayche 2004: 17）。在希腊和罗马，男女在节庆场合都会佩戴花环、花冠和绿叶饰物。Rosaria或Rosalia是罗马的玫瑰节，庆祝日期不一，主要在五月。这一习俗有时被称为rosatio（“玫瑰装饰”）或dies rosationis（“玫瑰装饰日”）。

In the 6th century, a ‘Day of Roses’ was held in Gaza as a spring festival that may have been a Christianised continuation of the Rosalia (Talgam 2004: 223‒224; Belayche 2004: 17). In Greece and Rome, floral wreaths and garlands and greenery had been worn by both men and women for festive occasions. Rosaria or Rosalia was a Roman festival of roses celebrated on various dates, primarily in May. The observance is sometimes called a rosatio (‘rose-adornment’) or the dies rosationis (‘day of rose-adornment’).

作为对逝者的纪念,rosatio 源于在墓地放置鲜花的习俗。在古典神话中,鲜血与鲜花在神圣的变形中相互关联。鲜花历来是更新、重生与追忆的象征,玫瑰与紫罗兰的红色和紫色被认为能唤起血的颜色,以此作为一种平息神明怒气的祭献形式。

As a commemoration of the dead, the rosatio developed from the custom of placing flowers at burial sites. In classical mythology blood and flowers were linked in divine metamorphosis. Flowers were traditional symbols of rejuvenation, rebirth and memory, with the red and purple of roses and violets felt to evoke the colour of blood as a form of propitiation.

当阿多尼斯(Adonis)——阿芙洛狄忒所钟爱的人——在狩猎中被野猪杀死时,他的血化作了一朵花。这些花开放的时节标志着春天的到来。在罗马异教帝国的一些地区,玫瑰节(Rosalia)被融入了为狄俄尼索斯、阿多尼斯和阿芙洛狄忒(罗马神话中的维纳斯)举行的春季节庆的花卉元素之中;而以玫瑰装饰的习俗,则使其易于被用来纪念亡者的基督教仪式所采纳。与玫瑰节相关的罗马异教传统被以基督教的语汇重新诠释;早期巴勒斯坦的基督教作家则将异教中以玫瑰和紫罗兰编织的花环与花冠的意象,转用到基督教圣徒的崇拜之中。玫瑰总体上也是早期基督教丧葬艺术图像的一部分。基督教殉道者常常被描述或描绘为带有花卉的意象,或以与花相认同的方式呈现。拜占庭时期巴勒斯坦和加沙的这些早期基督教传统,也在巴勒斯坦现代天主教的传统中延续下来。

When Adonis, beloved of Aphrodite, was killed by a boar during a hunt, his blood produced a flower. Their blooming period framed the season of spring. In some parts of the pagan Roman Empire the Rosalia was assimilated into floral elements of spring festivals for Dionysus, Adonis and Aphrodite (Roman Venus), but rose-adornment as a practice lent itself to Christian commemoration of the dead. The Roman pagan traditions associated with the Rosalia were reinterpreted into Christian terms and early Christian writers of Palestine transferred the pagan imagery of garlands and crowns of roses and violets to the cult of the Christian saints. Roses were in general part of the imagery of early Christian funerary art. Christian martyrs were often described or depicted with flower imagery, or in ways that identified them with flowers. These early Christian traditions of Byzantine Palestine and Gaza also survived in modern Catholic traditions of Palestine.

罗马天主教念珠祈祷的一种现代形式，见于阿拉伯语名称 Rahbat al-Wardiyyah（“玫瑰经修女会”）。2015年5月，该会创始人、巴勒斯坦修女玛丽·阿方辛·丹尼尔·加塔斯（Sister Marie Alphonsine Danil Ghattas）在梵蒂冈的一场仪式上被宣布封圣。24

A modern incarnation of the Roman Catholic Rosary is found in the Arabic name Rahbat al-Wardiyyah (‘Sisters of the Rosary’). In May 2015 the founder of Rahbat-al-Wardiyyah, Sister Marie Alphonsine Danil Ghattas, a Palestinian nun, was proclaimed a saint at a ceremony in the Vatican.24

出生于耶路撒冷的玛利亚·苏丹娜·丹尔·加塔斯(1843–1927),加入圣若瑟显现修会后,名为玛丽·阿方辛(Marie Alphonsine),于1880年创立了玫瑰经修女会,这是第一个致力于在圣地/巴勒斯坦消除妇女文盲的女修会,不分信仰、教育程度与社会福利状况。如今,由耶路撒冷拉丁宗主教区支持的阿拉伯基督徒玫瑰经修女会,在巴勒斯坦、约旦和以色列经营着四十二所学校。这些学校既招收穆斯林阿拉伯学生,也招收基督徒阿拉伯学生(Jansen 2006: 59)。

Born in Jerusalem, Maryam Sultanah Danil Ghattas (1843‒1927) – Marie Alphonsine after she joined the Congregation of St Joseph of the Apparition – founded in 1880 the Rosary Sisters, the first female congregation of nuns devoted to eradicating illiteracy among women regardless of faith, education and social welfare in the Holy Land/Palestine. Today the Christian Arab Sisters of the Rosary, supported by the Latin Patriarchate of Jerusalem, run forty-two schools in Palestine, Jordan and Israel. These schools educate both Muslim and Christian Arab students (Jansen 2006: 59).