This volume challenges some common assumptions about the culture of the early Byzantine Near East by examining the architecture and urban design of five cities in that period. The author assesses the various kinds of religious structure found in each city, including cult centres, temples dedicated to the Olympian gods and buildings set aside for mystery religions. He also shows how the effects of these sanctuaries on civic religious life were hugely important and influential, and shaped the way that citizens conceived of their city and of themselves. This book should be of interest to: scholars and students of the New Testament and of the Hellenistic period; scholars and students of Judaic studies; scholars and students of Classical studies; and non-specialists interested in the life and times of the ancient world.

In this book, Calvin Roetzel explores the social, political, religious, and intellectual environment of the New Testament writers. Roetzel maps the major features of the first-century landscape so that the student may be able to view the whole, and through the whole gain new perspective on and insight into each part. Now updated with the most current scholarship and with revisions taking into account archeological findings, this is the best available introduction to the subject.

Expanded materials include discussion of the social structure of Roman society, political dimensions of Pharisaism, Hellenistic religious expression, the Jewish Diaspora, the influence of the Septuagint on the Gospel writers and Paul, and women in antiquity. Pictures are integrated into the text at relevant points, the end of each chapter contains suggestions for further reading, and there is also a current and comprehensive bibliography of topics and authors.

Of the 124 tractates that St. Augustine delivered to his congregation at Hippo Regius, the first fifty-four form a distinct group. They differ in length and character from the remaining tractates, contain many chronological references, and consist of bitter attacks on the Donatists and other heresies. The remaining tractates (55-124) are brief and contain no chronological references to prior tractates. Scholars maintain that the latter were dictated for later reading to the people rather than extemporaneously delivered. This volume contains tractates 11-27. In 11-16 Augustine continues the attack, begun in tractates 1-10, on the heresies of Manichaeism, Donatism, and Pelagianism. Beginning with the seventeenth tractate, however, he focuses greater attention on Arianism, a Trinitarian heresy whose major tenet was that divine being was uncreated, unbegotten, and unique and that Christ was not true God but a creature who had a beginning. Augustine also attacks lesser Christological heresies: the Apollinarists, who assert that Christ did not assume the complete human nature but only the body, and Photinus of Sirmium, who held that Christ did not except for his miraculous birth and acquired a plenitude of grace through moral perfection. In these tractates Augustine combines scriptural exegesis, the refutation of false teachings, and theological reflections with the spiritual and moral instruction of his congregation. "Look for separation in the Father and Son, you do not find it; even if you have soared high, then you do not find it; if you have touched something beyond your intellect, then you do not find it. For if you busy yourself in these things which the erring mind makes for itself, you speak with your own images, not with the Word of God; your images deceive you. Transcend the body and savor the mind. Transcend the mind also and savor God."

The present volume consists of a collection of minor writings of St. Augustine often classified under the general title of 'Works of Moral and Practical Theology.' While St. Augustine is well known for his great masterpieces such as the Confessions and City of God, too little is known about him as a writer of short treatises intended for the general spiritual welfare of the people. These little essays still have an unending appeal for people of all times who are concerned about the salvation of their immortal souls. The treatises included are: The Christian Life (De vita christiana), Lying (De medacio), Against Lying (Contra mendacium), Continence (De continentia), Patience (De patientia), The Excellence of Widowhood (De bono viduitatis), The Work of Monks (De opere monachorum), The Usefulness of Fasting (De utilitate ieiunii), and the Eight Questions of Dulcitius (De octo Dulcitii quaestionibus). Other works of moral and practical theology are not included, notably the De catechizandis rudibus, and the De doctrina christiana, but arrangements have been made to present these in other volumes. Indeed, these two cannot very well be called 'minor' works. The essay, The Christian Life, is Pelagian in tone and is definitely not St. Augustine's, but it is included here because it comes from the same general period as the other essays and treats of a similar subject. Moreover, it has special interest in that it probably was written by a close follower of Pelagius, one of St. Augustine's celebrated opponents. Each treatise in this volume has its own introduction, giving pertinent information for an intelligent understanding of the essay and other matters of general interest.

In the revival of interest in Celtic spirituality, the stories of the Celtic saints have been retold, often festooned with legend and folklore. The holy men and women who witnessed to the Christian faith with great courage and steadfastness in a very harsh ''world deserve better than this, argues Kathleen Jones, and in Who Are The Celtic Saints? she sets out discover the truth about these remarkable figures whose distinctive spirituality remains an inspiration today. This unique and groundbreaking book, based on the historical records, attempts to recreate the real experiences of the saints of the Celtic Church - their dedication, their love of poetry and learning, their yearning for solitude, their contemplation of the Creator through creation, their urgency in preaching and in mission. Who Are The Celtic Saints? gives a compelling account of Patrick, Brigid, Columba, David and the many other men and women who kept the flame of faith burning brightly in Ireland, Scotland and the Western Isles, Wales, Cornwall, Brittany and Northumbria. Illustrations and maps throughout add to this richly textured portrait of the early flowering of Christianity in these lands. Kathleen Jones is author tirrIk Sauter of the Anglican Calendar and A Basic Dictionary of Saints, published by the Canterbury Press, and also of two volumes in the Butter:, Lives of the Saints series. She is Emeritus Professor of Social Policy in the University of York and lives in York

In the last decade, Eastern Orthodoxy has moved from being virtually unknown to Western Christians to being a significant presence on the religious scene in North America and Great Britain. In light of Orthodoxy's growing presence, this book will introduce Western Christians to the Eastern Orthodox vision of the Christian life by examining Orthodox theology and worship and will also alert readers to the cultural and historical factors that shape any interpretation of the Christian faith.

These four essays of Ambrose, the forceful and scholarly Bishop of Milan and the metropolitan of the churches of northern Italy in the late fourth century, expound upon both sacramental and Trinitarian theology. The two essays on "the mysteries" and on "the sacraments" provide a window into the liturgical practices of the ancient Italian church, for which Ambrose-ever the Scripture scholar par excellence-explains the biblical basis. Two other essays, one a response to Arianism and the other a refutation of the contentions of those who opposed the full divinity of the Holy Spirit, together constitute a robust defense of the doctrine of the Trinity, influenced by Greek Christian theological writings and grounded on Scripture.

The philosopher Philo was born about 20 BCE to a prominent Jewish family in Alexandria, the chief home of the Jewish Diaspora as well as the chief center of Hellenistic culture; he was trained in Greek as well as Jewish learning. In attempting to reconcile biblical teachings with Greek philosophy he developed ideas that had wide influence on Christian and Jewish religious thought.

The Loeb Classical Library edition of the works of Philo is in ten volumes and two supplements, distributed as follows. Volume I: Creation; Interpretation of Genesis II and III. II: On the Cherubim; The Sacrifices of Abel and Cain; The Worse Attacks the Better; The Posterity and Exile of Cain; On the Giants. III: The Unchangeableness of God; On Husbandry; Noah's Work as a Planter; On Drunkenness; On Sobriety. IV: The Confusion of Tongues; The Migration of Abraham; The Heir of Divine Things; On the Preliminary Studies. V: On Flight and Finding; Change of Names; On Dreams. VI: Abraham; Joseph; Moses. VII: The Decalogue; On Special Laws Books IIII. VIII: On Special Laws Book IV; On the Virtues; Rewards and Punishments. IX: Every Good Man Is Free; The Contemplative Life; The Eternity of the World; Against Flaccus; Apology for the Jews; On Providence. X: On the Embassy to Gaius; indexes. Supplement I: Questions on Genesis. II: Questions on Exodus; index to supplements.

The translated works in this volume have been dated variously either to the beginning or to the final decade of Augustine's career as Bishop of Hippo. De agone Christiano, a treatise on the challenges of the Christian life in simple Latin for unschooled believers, was composed in the late 390s, as was more than half of the De doctrina Christiana. The latter work, which was finally completed near the end of Augustine's life, includes his views on the canon of Scripture, the proper approach to biblical exegesis, and how to preach effectively, as well as his famous distinction between "use" and "enjoyment." Later works included in this volume are the Enchiridion de fide, spe, et caritate, which is a compendium of Augustine's doctrines, and the anti-Pelagian work De correptione et gratia. The latter asserts the necessity of divine grace while affirming the benefit of firm human guidance, including rebuke, in monastic formation.

In the autumn of A.D. 388, St. Augustine returned from Italy to northern Africa. Here in his native Thagaste he assembled a monastic community. When the brethren found their leader Augustine in a rare moment of leisure, they had no misgivings about putting questions to him on a variety of topics which he answered from the store of his vast knowledge. These questions together with the answers were later collected and assembled in a random order (ractions ). The English translation presented here affords the reader a rare opportunity to glimpse some of the topics that interested members of a community that eventually gave the early Church four bishops: Alypius of Thagaste, Severus of Milevis, Profuturus of Citra, and Possidius of Calama. Even though St. Augustine intended no specific sequence in this collection, four broad categories in the question and answer literary form are discernible. One category serves as Christian apologetic, e.g., against Arian and Manichaean errors. The second presents Augustine in the role of exegete of selected passages from both the Old and New Testaments. The third and fourth categories, containing the greater number of questions and answers, show Augustine the philosopher and theologian, a person of towering intellectual stature in western Christianity and one of the important "Founders of the Middle Ages." Though formulated between the years A.D. 388 and 395/97 and presented from the viewpoint of Neoplatonists, many topics, e.g., the cause of evil, sin and freewill, still have great relevance for the modern reader.

This informative, pocket-sized guide is a travelling companion for the growing number of visitors to the sites of the Early Church. The guide includes practical information for tourists such as maps, a language guide and information on local services and facilities. It also features historical background, notes on Paul's letters and devotional insights. This volume covers all the major places featured in the Book of Acts as well as the seven churches of the Book of Revelation, including: Jerusalem, Samaria, Gaza, Lydda, Jopa, Caesarea, Damascus and Tarsus; Paul's first missionary journey - Antioch, Cyprus and Galatia; the second journey - Troas, Philippi, Thessalonica, Athens, Corinth, Ephesus; the third journey - Mitylene and the islands of Kos, Chios, Samos, Rhodes; the journey to Rome - Crete, Malta, Syracuse and through Italy to Rome; and the seven churches - Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia and Laodicea.

Orosius wrote the first Christian Universal History, "Historiarum adversus paganos libri septem." It has been thought to be a supplement to the "City of God," "Civitate Dei," especially the third book, in which St. Augustine attempts to prove that the Roman Empire suffered as many disasters before as after Christianity was received. It was a common argument among the pagans that the abandonment of the worship of their deities had led to the general break-up of the Roman Empire and all its attendant evils. St. Augustine was annoyed by the persistence of this argument and hoped that a history of all the known people of antiquity, with the fundamental idea in mind that God determines the destinies of nations, would put an end to that pagan thinking. St. Augustine called upon his young friend Orosius to do this work. Added interest is attached to Orosius' History by reason of his think link with St. Augustine. The great St. Augustine, in his declining years, requested the youthful and far less gifted Orosius to perform a most important task. From the point of view of the modern historian and his scientific method, Orosius' work does not rate very high. The work completed in 418 shows sign of haste. In addition to Holy Scripture and the chronicle of Eusebius revised by St. Jerome, Orosius used Livy, Eutropius, Caesar, Suetonius, Florus, and Justin as sources. All the calamities suffered by the various peoples are described often with annoying monotony. Yet the work is valuable as history, containing as it does contemporary information on the period after 278 A.D. It was used widely during the Middle Ages, and the existence today of nearly 200 manuscript copies is evidence of its past popularity.

A comprehensive historical survey if patristic exegesis. Simonetti examines the changing understanding of the Word of God in the early Church, and describes the individual authors and 'schools' who wre active in this development. First there is a study of the role of Scripture in the infant Church. Simonetti describes the use of Scripture in orthodox circles, drawing comparisons from the Gnostic world. There follows an examination of Eastern exegesis in the 4th and 5th centuries (Eusebius, the Antiochian School, the Cappadocians, and later developments in Alexandria), and an examination of Western exegesis in the same period (including detailed discussions of Jerome and Augustine). Simonetti concludes with a study of developments in the Eastern and Western Church in the later 5th and 6th Centuries. A final section provides a theological perspective through a study of the theological interpretation of Scripture in the patristic era. Professor Manlio Simonetti teaches at the University of Rome and the 'Augustinianum', the Patristic Institute in Rome.

Most readers are quite likely to have some basic information about St. Cyprian (d. 258), St. Ambrose (ca. 339-397) and St. Augustine (354-430). Fewer readers are likely to be equally informed about St. Anthony (251?-356), St. Paul the Hermit (d. ca.340), St. Hilarion (ca. 291-371) and St. Epiphanius (438/439-496/497). Perhaps hardly any reader is acquainted with the holy monk Malchus, presumably a contemporary of St. Jerome (ca. 342-420) and son of a tenant farmer near Nisbis. Most of the saints' lives presented here, though the volume is entitled Early Christian Biographies, belong in reality to quite another category, hagiography. The primary requisite of this genre is to serve a religious purpose: edification. Herein hagiography differs considerably from a modern critical biography which demands historically verifiable events and accounts. Nevertheless the account of Malchus, as it is presented in this volume, is unique. St. Jerome writes: "Drawn by curiosity I approached the man and inquired with eager interest if there were any truth in what I had heard. He related the following story" (p. 288). If we may take St. Jerome at his word, the Life of Malchus could well be an autobiography. In any event, many generations have come to look upon these accounts as classics.

Gregory of Nazianzus was born into an aristocratic Christian family in Cappadocia during the reign of the emperor Constantine. He received a superb education in Athens and entered into the monastic life with his classmate and friend Basil (who would become known as "Basil the Great"). After reluctantly submitting to ordination to the priesthood in 362, he subsequently became the Bishop of Sasima. Upon the accession of Theodosius I to the imperial throne in 379 and the convening of the Council of Constantinople in 381, Gregory was summoned to the eastern imperial capital to serve as bishop of that city and as presider over the council. The unfortunate incidents that occurred in Constantinople at that time impelled Gregory to retire to his boyhood home and to devote himself to writing. The autobiographical poems in this volume relate the events of his life through his own unique perspective.

Sets the early Jesus movement and Q within the context of the socio-economic crisis in Galilee.

In the time between Jesus' resurrection and James'death, James the Just was the most prominent and widely respected leader of the fledgling Church. This text presents essays by renowned scholars which address issues such as the Jewish context of early Christianity; the person of James;his literary message and mission; James and Jesus; and James in relation to Peter and Paul.

Containing over 700 articles, this "Dictionary" allows the reader to explore Eastern Christian civilization with its cultural and religious riches. The articles are written by a team of 50 international contributors, including leading historians, theologians, linguists, philosophers, patrologists, musicians, and scholars of liturgy and iconography.

A comprehensive guide to the individual churches, catacombs, embellishments and artefacts of Early Christian Rome. The author describes precisely where the extant features are situated and provides details on what can be seen. The ground plans of each site studies allows the reader to compare the proportions of each church with another.;From the 1st-century visits of the Apostles Peter and Paul to the end of the 9th-century Carolingian Renaissance, the book also includes dates of emperors and popes, and important historical events relating to this period in Rome. A historical introduction places the monuments in the context of the Early Christian period and its development in Rome.

Carole M. Cusack presents a study of the process of conversion among the Germanic people -- including these to Scandinavia and Iceland -- from the third to eleventh centuries. This book begins by examining previous scholarship on this conversion process. It then proceeds to develop a new model of conversion appropriate to the Germanic peoples. Cusack extends this model to compare six different Germanic conversions.

This is an unprecedented collection of nearly seventy Late Antique primary religious texts. These texts--all in new English translation and many appearing in English for the first time--represent every major religious current from the late first century until the rise of Islam. Produced through the efforts of thirty-six leading scholars in the field, they constitute a comprehensive view of religious practice in Late Antiquity.

Religious life and performance during this period comprised diverse, often unusual practices. Philosophical ascent, magic, legal pronouncement, hymnography, dietary and sexual restriction, and rhetoric were all part of this deeply fascinating world. Religious and political identity often intertwined, as reflected in the Roman persecution of Christians. And a fluid boundary between religion and superstition was contested in daily life. Many practices, including ascetic training, crossed religious boundaries. Others, such as "incubation" at specific temples and certain divination rites, were distinctive practices of individual groups and orders.

Intrinsically interesting, the practice of religion in the Late Antique also edifies modern-day religious life. As this volume shows, the origins of the contemporary Western religious terrain can be gleaned in this period. Rabbinic Judaism flourished and spread. Christianity developed still-important theological categories and structures. And even movements that did not survive intact--such as Neoplatonism and the once-powerful Manichaean churches--continue to influence religion today.

This rich sourcebook includes discussions of asceticism, religious organization, ritual, martyrdom, religion's social implications, law, and theology. Its unique emphasis on practice and its inclusion of texts translated from lesser-known languages advance the study of religious history in several directions. A strong interdisciplinary orientation will reward scholars and students of religion, theology, gender studies, classical literatures, and history. Each text is accompanied by an introduction and a bibliography for further reading and research, making the book appropriate for use in any university or seminary classroom.

The slaughter of animals for religious feasts, the tinkling of bells to ward off evil during holy rites, the custom of dancing in religious services-these and many other pagan practices persisted in the Christian church for hundreds of years after Constantine proclaimed Christianity the one official religion of Rome. In this book, Ramsay MacMullen investigates the transition from paganism to Christianity between the fourth and eighth centuries. He reassesses the triumph of Christianity, contending that it was neither tidy nor quick, and he shows that the two religious systems were both vital during an interactive period that lasted far longer than historians have previously believed. MacMullen explores the influences of paganism and Christianity upon each other. In a rich discussion of the different strengths of the two systems, he demonstrates that pagan beliefs were not eclipsed or displaced by Christianity but persisted or were transformed. The victory of the Christian church, he explains, was one not of obliteration but of widening embrace and assimilation. This fascinating book also includes new material on the Christian persecution of pagans over the centuries through methods that ranged from fines to crucifixion; the mixture of motives in conversion; the stubbornness of pagan resistance; the difficulty of satisfying the demands and expectations of new converts; and the degree of assimilation of Christianity to paganism.

IN villages and towns across Spain and its former New World colonies, local performers stage mock battles between Spanish Christians and Moors or Aztecs that range from brief sword dances to massive street theatre lasting several days. The performances officially celebrate the triumph of Spanish Catholicism over its enemies. Such an explanation does not, however, account for the tradition's persistence for more than five hundred years nor for its widespread diffusion.

In this perceptive book, Max Harris seeks to understand the "puzzling and enduring passion" of both Mexicans and Spaniards for festivals of moros y cristianos. He begins by tracing the performances' roots in medieval Spain and showing how they came to be superimposed on the mock battles that had been part of pre-contact Aztec calendar rituals. Then, using James Scott's distinction between "public transcripts" and "hidden transcripts", he reveals how, in the hands of folk and indigenous performers, these spectacles of conquest became prophecies of the eventual reconquest of Mexico by the defeated Aztec peoples. Finally, he documents the early arrival of native American performance practices in Europe and the shift of moros y cristianos from court to folk tradition in Spain. Even today, as lively descriptions of current festivals make plain, mock battles between Aztecs, Moors, and Christians remain a remarkably sophisticated vehicle for the communal expression of dissent.