This book examines the views of Greek Church Fathers on hoarding, saving, and management of economic surplus, and their development primarily in urban centres of the Eastern Mediterranean, from the late first to the fifth century. The study shows how the approaches of Greek Fathers, such as Clement of Alexandria, Basil of Caesarea, John Chrysostom, Isidore of Pelusium, and Theodoret of Cyrrhus, to hoarding and saving intertwined with stances toward the moral and social obligations of the wealthy. It also demonstrates how these Fathers responded to conditions and practices in urban economic environments characterized by sharp inequalities. Their attitudes reflect the gradual widening of Christian congregations, but also the consequences of the socio-economic evolution of the late antique Eastern Roman Empire. Among the issues discussed in the book are the justification of wealth, alternatives to hoarding, and the reception of patristic views by contemporaries.

In our Western, post-Christendom society, much of Christianity's cultural power, privilege, and influence has eroded. But all is not lost, says bestselling author Gerald Sittser. Although the church is concerned and sobered by this cultural shift, it is also curious and teachable.

Sittser shows how the early church offers wisdom for responding creatively to the West's increasing secularization. The early Christian movement was surprisingly influential and successful in the Roman world, and so different from its two main rivals--traditional religion and Judaism--that Rome identified it as a 'third way.' Early Christians immersed themselves in the empire without significant accommodation to or isolation from the culture. They confessed Jesus as Lord and formed disciples accordingly, which helped the church grow in numbers and influence.

Sittser explores how Christians today can learn from this third way and respond faithfully, creatively, and winsomely to a world that sees Christianity as largely obsolete. Each chapter introduces historical figures, ancient texts, practices, and institutions to explain and explore the third way of the Jesus movement, which, surprising everyone, changed the world.

This is the first book to analyse urban social relations in the eastern Roman Empire through the perspective of one elite family. From the late first to the mid-third century CE, the Vedii and their descendants were magistrates, priests and priestesses of local and imperial cults, and presided over Ephesos' many religious festivals. They were also public benefactors, paying for the construction of public buildings for the pleasure of fellow citizens. This study examines the material evidence of their activities - the buildings with their epigraphic and decorative programs - to show how members of the family created monuments to enhance their own and their family's prestige. It also discusses the inscriptions of the honorific statue monuments raised by the city and its sub-groups for the family in return for their benefactions, arguing that these reflect the community's values and interests as much as they commemorate the benefactors and their families.

This book demonstrates that the Gospels originated from a sequential hypertextual reworking of the contents of Paul's letters and, in the case of Matthew and John, of the Acts of the Apostles. Consequently, the new quest for the historical Jesus, which takes this discovery into serious consideration, results in a rather limited reconstruction of Jesus' life. However, since such a reconstruction includes, among others, Jesus' messiahship, behaving in a way which was later interpreted as pointing to him as the Son of God, instituting the Lord's Supper, being conscious of the religious significance of his imminent death, dying on the cross, and appearing as risen from the dead to Cephas and numerous other Jewish believers, it can be reconciled with the principles of the Christian faith.

Scenes and characters from the Old Testament appear frequently in Western medieval art, yet the study of their significance is a neglected area of iconography. A common literature for both Jews and Christians, the Hebrew Scriptures had an especially broad appeal for the Church of the Middle Ages. Many sections of medieval society identified with the Hebrews of the Old Testament and sought from them direct models for leadership, moral behaviour and even art itself. Most of the imagery in medieval art derived from close study of the biblical texts and from the retelling of these stories in contemporary poetry and drama. This interdisciplinary study of art history and theology takes a thematic approach to the ways in which the Church drew on the ancient texts, focusing on the topics precedent, word, time, typology and synagogue. The introduction given here to the vast scholarly and literary hinterland behind the art, with insights into the thought processes from which the images emerged, not only brings fresh perspectives to specific sculptures, wall paintings, stained glass and liturgical objects, but facilitates a better understanding of Old Testament iconography wherever it is encountered.

The observation that domestic artefacts are often recovered during church excavations led to an archaeological re-assessment of forty-seven Early Byzantine basilical church excavations and their historical, gender and liturgical context. The excavations were restricted to the three most common basilical church plans to allow for like-for-like analysis between sites that share the same plan: monoapsidal, inscribed and triapsidal. These sites were later found to have two distinct sanctuary configurations, namely a -shaped sanctuary in front of the apse, or else a sanctuary that extended across both side aisles that often formed a characteristic T-shaped layout. Further analysis indicated that -shaped sanctuaries are found in two church plans: firstly a protruding monoapsidal plan that characteristically has a major entrance located to either side of the apse, which is also referred to as a 'Constantinopolitan' church plan; and secondly in the inscribed plan, which is also referred to as a 'Syrian' church plan. The T-shaped layout is characteristic of the triapsidal plan, but can also occur in a monoapsidal plan, and this is referred to as a 'Roman' church plan. Detailed analysis of inscriptions and patterns of artefactual deposition also revealed the probable location of the diakonikon where the rite of prothesis took place.

Divine simplicity is the idea that, as the ultimate principle of the universe, God must be a non-composite unity not made up of parts or diverse attributes. The idea was appropriated by early Christian theologians from non-Christian philosophy and played a pivotal role in the development of Christian thought.
Andrew Radde-Gallwitz charts the progress of the idea of divine simplicity from the second through the fourth centuries, with particular attention to Basil of Caesarea and Gregory of Nyssa, two of the most subtle writers on this topic, both instrumental in the construction of the Trinitarian doctrine proclaimed as orthodox at the Council of Constantinople in 381. He demonstrates that divine simplicity was not a philosophical appendage awkwardly attached to the early Christian doctrine of God, but a notion that enabled Christians to articulate the consistency of God as portrayed in their scriptures.
Basil and Gregory offered a unique construal of simplicity in responding to their principal doctrinal opponent, Eunomius of Cyzicus. Challenging accepted interpretations of the Cappadocian brothers and the standard account of divine simplicity in recent philosophical literature, Radde-Gallwitz argues that Basil and Gregory's achievement in transforming ideas inherited from the non-Christian philosophy of their time has an ongoing relevance for Christian theological epistemology today.

Have you ever wanted accessible introductions to the key figures of Christian history? In this book two expert authors draw on biblical scholarship to bring Jesus and Paul and their worlds vividly to life. Jesus and His World Jesus Christ is probably the single most influential figure in world history, but who was this preacher from Nazareth? Can we be sure he existed? And if he did, what was the world like in which he lived? Placing Jesus firmly in the Jewish world of 1st-century Palestine, Peter Walker explores the religious and social background to his life, the Jewish expectations of a messiah, Jesus' ministry and teaching, and helps readers interpret Jesus' radical mission and the way he related to the world around him. Paul and His World We know little about Paul, yet he has had a greater impact on the development of Christianity than any other person except Christ. For some, his influence has been largely negative. For others, he is simply the greatest mind in Christian history. Stephen Tomkins argues that Paul would have been quite at home with such a mixed reception. Despite enjoying a degree of hero worship in his lifetime, he was also more reviled than any other Christian, and his Christian life was a constant arduous missionary journey of shipwrecks, prison, mob violence and the depressing politics of church life. This is a lively and lucid portrayal of the man behind the controversy and the drama.

Exploring the key documents, authors and themes of Early Christian traditions, this volume traces the vital trajectories of emerging distinctive Christian identity in the Graeco-Roman world. Special attention is given to the coherent growth of Christian faith in connection with worship, alongside the crucial transformation of Christian life and doctrine under the Christian Emperors. As well as offering a chronological development of the Early Church, the book examines the interaction between Christian worship and faith. In addition, readers interested in systematic theology can refer to chapters on the roots of some significant theological notions in Christian Antiquity, also with reference to ancient philosophy. Issues addressed include: * Distinctiveness of the Christian identity during the first centuries * Diversity of communities and their theologies * Connection between faith and worship * Transition from the persecuted minority to triumphant Church with Creeds * History of early Christian thought and modern systematic theology

In this volume, four homilies have been chosen from the original Syriac texts. The poetry is typological and rooted in Scripture. The first homily considers the Mother of God in language full of wonder. The second homily concerns the Annunciation, including a long reflection on Joseph, the just one. In the third, the meaning of Mary with Elizabeth is recounted and the rejoicing of John the Baptist in the womb of his mother at the greeting of Mary. The concluding homily focuses on the death and burial of the Mother of God demonstrating Jacob's typological interpretation of Scripture.

Arnobius of Sicca, in North Africa, was a Christian convert writing under the persecution of the emperor Diocletian. This book is the first ever scholarly study of the man and his writings, and it deals with every major aspect of relevant debate. Set at the height of intense and bloody conflict between the pagans of the Roman Empire and Christianity, the book demonstrates the importance of Arnobius' contribution towards the final triumph of Christianity.

The book deals with martyrdom understood as a philosophical category. The main question pertains to the evidential value of the Christian witness through death. The author approaches an answer through a philosophical interpretation of the belief in the evidential role of martyrdom. Numerous historical documents confirm that ancient martyrdom might have been considered as a kind of proof also by people unaffiliated with the Church. The author observes the theology and the reality of martyrdom through the perspective of the ancient philosophy of death and radical personal transformation. He believes that the Christian stance in the face of persecutions could have been understood as the realization of the unrealized ambitions of philosophy, thereby proving indirectly the veracity of the teaching revealed by Jesus Christ.

This volume introduces what has sometimes been called "the third component of western culture". It traces the historical development of those religious traditions which have rejected a world view based on the primacy of pure rationality or doctrinal faith, emphasizing instead the importance of inner enlightenment or gnosis: a revelatory experience which was typically believed to entail an encounter with one's true self as well as with the ground of being, God.

The contributors to this book demonstrate this perspective as fundamental to a variety of interconnected traditions. In Antiquity, one finds the gnostics and hermetics; in the Middle Ages several Christian sects. The medieval Cathars can, to a certain extent, be considered part of the same tradition. Starting with the Italian humanist Renaissance, hermetic philosophy became of central importance to a new religious synthesis that can be referred to as Western Esotericism. The development of this tradition is described from Renaissance hermeticists and practitioners of spiritual alchemy to the emergence of Rosicrucianism and Christian theosophy in the seventeenth century, and from post-enlightenment aspects of Romanticism and occultism to the present-day New Age movement.

For almost 300 years, the dominant trend in New Testament interpretation has been to read the Acts of the Apostles as a document that argues for the political possibility of harmonious co-existence between 'Rome' and the early Christian movement. Kavin Rowe argues that the time is long overdue for a sophisticated, critically constructive reappraisal. For Luke (the author of Acts), he says, politics is the embodied and concrete shape of God's apocalypse, or revelation, to the world. To understand Luke's political vision, therefore, we must examine how the narration of God's identity shapes ecclesiology: theological truth claims and the core practices of Christian communities are bound together in the very nature of things. Recognizing this interconnection requires a radical reassessment and rereading of Acts. No longer can Acts be seen as a simple apologia that articulates Christianity's harmlessness vis-a-vis Rome. Rather, in its attempt to form communities that witness to God's apocalypse, Luke's second volume is a highly charged and theologically sophisticated political document. Indeed, argues Rowe, Luke aims at nothing less than the construction of a new culture - a total pattern of life - that inherently runs counter to the constitutive aspects of Graeco-Roman society.

It is commonly asserted that heresy is a Christian invention that emerged in late antiquity as Christianity distinguished itself from Judaism. Heresy, Forgery, Novelty probes ancient Jewish disputes regarding religious innovation and argues that Christianity's heresiological impulse is in fact indebted to Jewish precedents. In this book, Jonathan Klawans demonstrates that ancient Jewish literature displays a profound unease regarding religious innovation. The historian Josephus condemned religious innovation outright, and later rabbis valorize the antiquity of their traditions. The Dead Sea sectarians spoke occasionally-and perhaps secretly-of a "new covenant," but more frequently masked newer ideas in rhetorics of renewal or recovery. Other ancient Jews engaged in pseudepigraphy-the false attribution of recent works to prophets of old. The flourishing of such religious forgeries further underscores the dangers associated with religious innovation. As Christianity emerged, the discourse surrounding religious novelty shifted dramatically. On the one hand, Christians came to believe that Jesus had inaugurated a "new covenant," replacing what came prior. On the other hand, Christian writers followed their Jewish predecessors in condemning heretics as dangerous innovators, and concealing new works in pseudepigraphic garb. In its open, unabashed embrace of new things, Christianity parts from Judaism. Christianity's heresiological condemnation of novelty, however, displays continuity with prior Jewish traditions. Heresy, Forgery, Novelty reconsiders and offers a new interpretation of the dynamics of the split between Judaism and Christianity.

How did authority function before the bible as we know it emerged? Lee Martin McDonald examines the authorities that existed from the Church's beginning: the appeal to the texts containing the words of Jesus, and that would become the New Testament, the not yet finalized Hebrew Scriptures (referred to mostly in Greek) and the apostolic leadership of the churches. McDonald traces several sacred core traditions that broadly identified the essence of Christianity before there was a bible summarized in early creeds, hymns and spiritual songs, baptismal and Eucharistic affirmations, and in lectionaries and catalogues from the fourth century and following. McDonald shoes how those traditions were included in the early Christian writings later recognized as the New Testament. He also shows how Christians were never fully agreed on the scope of their Old Testament canon (Hebrew scriptures) and that it took centuries before there was universal acceptance of all of the books now included in the Christian bible. Further, McDonald shows that whilst writings such as the canonical gospels were read as authoritative texts likely from their beginning, they were not yet called or cited as scripture. What was cited in an authoritative manner were the words of Jesus in those texts, alongside the multiple affirmations and creeds that were circulated in the early Church and formed its key authorities and core sacred traditions.

The vast homiletic corpus of John Chrysostom has received renewed attention in recent years as a source for the wider cultural and historical context within which his sermons were preached. Scholars have demonstrated the exciting potential his sermons have to shed light on aspects of daily life, popular attitudes, and practices of lay piety. In short, Chrysostom's sermons have been recognised as a valuable source for the study of 'popular Christianity' at the end of the fourth century. This study, however, questions the validity of some recent conclusions. James Daniel Cook illustrates that Chrysostom is often seen as at odds with the congregations to whom he preached. On this view, the Christianity of elites such as Chrysostom had made little inroads into popular thought beyond the fairly superficial, and congregations were still living with older, more culturally traditional views about religious beliefs which preachers were doing their utmost to overcome. Cook argues that such a portrayal is based on a misreading of Chrysostom's sermons and fails to explain satisfactorily the apparent popularity that Chrysostom enjoyed as a preacher. Preaching and Popular Christianity: Reading the Sermons of John Chrysostom reassesses how we read Chrysostom's sermons, with a particular focus on the stern language which permeated his preaching, and on which the image of the contrary congregation is largely based. In doing this, Cook recovers a neglected portrayal of Chrysostom as a pastor and of preaching as a pastoral and liturgical activity, and it becomes clear that his use of critical language says more about how he understood his role as preacher than about the nature of popular Christianity in late-antique society. Thus, a very different picture of late-antique Christianity emerges, in which Chrysostom's congregations are more willing to listen and learn from their preacher than is often assumed.

Religious Dissent in Late Antiquity reconsiders the religious history of the late Roman Empire, focusing on the shifting position of dissenting religious groups - conventionally called 'pagans' and 'heretics'. The period from the mid-fourth century until the mid-fifth century CE witnessed a significant transformation of late Roman society and a gradual shift from the world of polytheistic religions into the Christian Empire. This book challenges the many straightforward melodramatic narratives of the Christianisation of the Roman Empire, still prevalent both in academic research and in popular non-fiction works. Religious Dissent in Late Antiquity demonstrates that the narrative is much more nuanced than the simple Christian triumph over the classical world. It looks at everyday life, economic aspects, day-to-day practices, and conflicts of interest in the relations of religious groups. Religious Dissent in Late Antiquity addresses two aspects: rhetoric and realities, and consequently, delves into the interplay between the manifest ideologies and daily life found in late antique sources. It is a detailed analysis of selected themes and a close reading of selected texts, tracing key elements and developments in the treatment of dissident religious groups. The book focuses on specific themes, such as the limits of imperial legislation and ecclesiastical control, the end of sacrifices, and the label of magic. Religious Dissent in Late Antiquity examines the ways in which dissident religious groups were construed as religious outsiders, but also explores local rituals and beliefs in late Roman society as creative applications and expressions of the infinite range of human inventiveness.

The Cross was present at the Eucharist in early Christianity as an idea, a gesture, and an object. Over time, these different actualizations of the quintessential symbol of Christianity have generated important questions about their meaning and function, among them: is the Eucharist a meal and/or a sacrifice? Can the sign of the Cross illuminate the absence of a Roman epiclesis? Is it pertinent -historically and theologically - to use an altar Cross? In this study, Daniel Cardo explores the relation between the Cross and the Eucharist. Offering a thorough and fresh reading of patristic and Roman liturgical texts, he identifies their emphases and common themes on the Cross and the Eucharist, and demonstrates their significance for the liturgical debates of recent decades.

By studying the history and sources of the Thomas Christians of India, a community of pre-colonial Christian heritage, this book revisits the assumption that Christianity is Western and colonial and that Christians in the non-West are products of colonial and post-colonial missionaries. Christians in the East have had a difficult time getting heard-let alone understood as anti-colonial. This is a problem, especially in studies on India, where the focus has typically been on North India and British colonialism and its impact in the era of globalization. This book analyzes texts and contexts to show how communities of Indian Christians predetermined Western expansionist goals and later defined the Western colonial and Indian national imaginary. Combining historical research and literary analysis, the author prompts a re-evaluation of how Indian Christians reacted to colonialism in India and its potential to influence ongoing events of religious intolerance. Through a rethinking of a postcolonial theoretical framework, this book argues that Thomas Christians attempted an anti-colonial turn in the face of ecclesiastical and civic occupation that was colonial at its core. A novel intervention, this book takes up South India and the impact of Portuguese colonialism in both the early modern and contemporary period. It will be of interest to academics in the fields of Renaissance/Early Modern Studies, Postcolonial Studies, Religious Studies, Christianity, and South Asia.

A study of the early history of the Evangelical Movement in the Church of England in the 18th century, showing how evangelicalism was distinct from the Methodist revival under Wesley and Whitefield. The author calls it "a religious and social study", placing the movement in its historical setting and taking note especially of the influences which affected it.

Popular 30-day undated devotional series, exposed to 12,000 - 15,000 Keswick convention visitors every summer

Slavery was widespread in the ancient Mediterranean region where Christianity was born. Though Christians were both slaves and slaveholders, there has been surprisingly little study of what early Christians thought about the practice. Jennifer A. Glancy offers a comprehensive re-examination of the evidence pertaining to slavery in early Christianity. Drawing on a wide variety of sources, Glancy situates early Christian slavery in its broader cultural setting. She argues that scholars have consistently underestimated the pervasive impact of slavery on the institutional structures, ideologies, and practices of the early churches and of individual Christians. The churches, she shows, grew to maturity with the assumption that slaveholding was the norm, and welcomed both slaves and slaveholders as members. Glancy draws particular attention to the importance of the body in the thought and practice of ancient slavery.

How did Christianity make its remarkable voyage from the Roman Mediterranean to the Indian subcontinent? By examining the social networks that connected the ancient and late antique Mediterranean to the Indian Ocean, central Asia, and Iran, this book contemplates the social relations that made such movement possible. It also analyzes how the narrative tradition regarding the apostle Judas Thomas, which originated in Upper Mesopotamia and accredited him with evangelizing India, traveled among the social networks of an interconnected late antique world. In this way, the book probes how the Thomas narrative shaped Mediterranean Christian beliefs regarding co-religionists in central Asia and India, impacted local Christian cultures, took shape in a variety of languages, and experienced transformation as it traveled from the Mediterranean to India, and back again.