Scholars of Gregory of Nyssa have long acknowledged the centrality of faith in his theory of divine union. To date, however, there has been no sustained examination of this key topic. The present study fills this gap and elucidates important auxiliary themes that accrue to Gregory's notion of faith as a faculty of apophatic union with God. The result adjusts how we understand the Cappadocian's apophaticism in general and his so-called mysticism of darkness in particular. After a general discussion of the increasing value of faith in late Neoplatonism and an overview of important work done on Gregorian faith, this study moves on to sketch a portrait of the mind and its dynamic, varying cognitive states and how these respond to the divine pedagogy of scripture, baptism, and the presence of God. With this portrait of the mind as a backdrop we see how Gregory values faith for its ability to unite with God, who remains beyond the comprehending grasp of mind. A close examination of the relationship between faith and mind shows Gregory bestowing on faith qualities which Plotinus would have granted only to the `crest of the wave of intellect'. While Gregorian faith serves as the faculty of apophatic union with God, faith yet gives something to mind. This dimension of Gregory's apophaticism has gone largely unnoticed by scholars. At the apex of an apophatic ascent faith unites with God the Word; by virtue of this union the believer takes on the qualities of the Word, who speaks (logophasis) in the deeds and discourse of the believer. Finally this study redresses how Gregory has been identified with a `mysticism of darkness' and argues that he proposes no less a `mysticism of light'.

In "Christian Origins and Hellenistic Judaism," Stanley E. Porter and Andrew W. Pitts assemble an international team of scholars whose work has focused on reconstructing the social matrix for earliest Christianity through reference to Hellenistic Judaism and its literary forms. Each essay moves forward the current understanding of how primitive Christianity situated itself in relation to evolving Greco-Roman Jewish culture. Some essays focus on configuring the social context for the origins of the Jesus movement and beyond, while others assess the literary relation between early Christian and Hellenistic Jewish texts.

There are few texts as central to the mythology of Jewish literature as the Garden of Eden and its attendant motifs, yet the direct citation of this text within the Hebrew Bible is surprisingly rare. Even more conspicuous is the infrequent reference to creation, or to the archetypal first humans Adam and Eve. There have also been few analyses of the impact of Genesis 2-3 beyond the biblical canon, though early Jewish and Christian interpretations of it are numerous, and often omitted is an analysis of the expulsion narrative in verses 22-24. In Remembering Eden, Peter Thacher Lanfer seeks to erase this gap in scholarship. He evaluates texts that expand and explicitly interpret the expulsion narrative, as well as translation texts such as the Septuagint, the Aramaic Targums, and the Syriac Peshitta. According to Lanfer, these textual additions, omissions, and translational choices are often a product of ideological and historically rooted decisions. His goal is to evaluate the genetic, literary, and ideological character of individual texts divorced from the burden of divisions between texts that are anachronistic ("biblical" vs. "non-biblical") or overly broad ("Pseudepigrapha"). This analytical choice, along with the insights of classic biblical criticism, yields a novel understanding of the communities receiving and reinterpreting the expulsion narrative. In addition, in tracing the impact of the polemic insertion of the expulsion narrative into the Eden myth, Lanfer shows that the multi-vocality of a text's interpretations serves to highlight the dialogical elements of the text in its present composite state.

This book gathers 37 letters of St Gregory of Nyssa (c. 335-394), translated into English, some for the first time, and equipped with up-to-date scholarly notes. It begins with a biography focusing on Gregory's family background and young adulthood. A study of Gregory the letter writer follows, with a dateline of the letters. Three sub-collections of letters follow: 1. 'Prelude' comprising testimonia from Basil and Gregory Nazianzen, 2. 'The Pasquali Collection', the 30 letters established by G. Pasquali, 3. 'Supplementary', one letter always known as Gregory's, five letters reassigned to Gregory by scholars, and a new one proposed by the author for reassignment. A specially commissioned icon, an original map, and two architectural sketches are included. This book will both stimulate veteran scholars in the Cappadocian Fathers and early Christianity, and serve English speaking lovers of the Fathers who do not have ready access to the sources in other languages.

In Pre-Nicene Christology in Paschal Contexts Dragos A. Giulea re-examines the earliest texts related to the festival of Easter in light of Second Temple traditions. Commonly portrayed as sacrificial lamb, the key actor of the paschal narrative is here designated as heavenly Kabod, Divine Image, King of the Powers, celestial Anthropos, Demiurge, Son of Man, each of these divine names implying a corresponding soteriological function. Dragos A. Giulea indicates as well that the Greek philosophical vocabulary and certain idioms of the mystery religions inspired new categories which reshaped the traditional way of describing the nature of celestial entities and the epistemological capacities able to access these realities. Thus, the King of the Powers, or the Son of Man, is several times described as a noetic Anthropos, while initiation and noetic perception become the appropriate methods of accessing the divine.

Over the last century many sceptical 'lives of Jesus' have been written. Paul Barnett argues that their authors have used wrong historical methodology, ignoring some of the most important early evidence about Jesus Christ and failing to account for the first Christians' beliefs about him. A historian himself, Barnett shows that when the evidence is dealt with properly, a picture of Jesus emerges that fits well with orthodox belief in him. An addition to the New Studies in Biblical Theology - a series growing in size and scholarly reputation.

Jeffrey Trumbower examines how and why death came to be perceived as such a firm boundary of salvation. Analyzing exceptions to this principle from ancient Christianity, he finds that the principle itself was slow to develop and not universally accepted in the Christian movement's first four hundred years. In fact, only in the West was this principle definitively articulated, due in large part to the work and influence of Augustine.

Who was Saint Hippolytus? The answer has eluded historians for centuries. This is the first in-depth analysis of the 'Hippolytus question' in English for over a hundred years. It suggests that this writer, so influential on Western liturgical practice in the twentieth century, is best viewed as a writer of the East.

This is an open access title available under the terms of a CC BY-NC-ND 3.0 International licence. It is free to read at Oxford Scholarship Online and offered as a free PDF download from OUP and selected open access locations. This monograph uses a medieval Arabic chronicle, the Chronicle of Seert, as a window into the Christian history of Iraq. The Chronicle describes events that are unknown from other sources, but it is most useful for what it tells us about the changing agendas of those who wrote history and their audiences in the period c.400-800. By splitting the Chronicle into its constituent layers, Philip Wood presents a rich cultural history of Iraq. He examines the Christians' self-presentation as a church of the martyrs and the uncomfortable reality of close engagement with the Sasanian state. The history of the past was used as a source of solidarity in the present, to draw together disparate Christian communities. But it also represented a means of criticising figures in the present, whether these be secular rulers or over-mighty bishops and abbots. The Chronicle gives us an insight into the development of an international awareness within the church in Iraq. Christians increasingly raised their horizons to the Roman Empire in the West, which offered a model of Christian statehood, while also being the source of resented theological innovation or heresy. It also shows us the competing strands of patronage within the church: between laymen and clergy; church and state; centre and periphery. Building on earlier scholarship rooted in the contemporary Syriac sources, Wood complements that picture with the testimony of this later witness.

Evagrius of Pontus (c.345-399) was one of the most prominent figures among the monks of the desert settlements of Nitria, Sketis, and Kellia in Lower Egypt. Through the course of his ascetic writings he formulated a systematic presentation of the teaching of the semi-eremitic monks of these settlements. The works of Evagrius had a profound influence on Eastern Orthodox monastic teaching and passed to the West through the writings of John Cassian (c.365-435).

Augustine's dialogue De libero arbitrio (On Free Choice) is, with his Confessions and City of God, one of his most important and widely read works. It contains one of the earliest accounts of the concept of 'free will' in the history of philosophy. Composed during a key period in Augustine's early career, between his conversion to Christianity and his ordination as a bishop, it has often been viewed as a an incoherent mixture of his 'early' and 'late' thinking. Simon Harrison offers an original account of Augustine's theory of will, taking seriously both the philosophical arguments and literary form of the text. Relating De libero arbitrio to other key texts of Augustine's, in particular the City of God and the Confessions, Harrison shows that Augustine approaches the problem of free will as a problem of knowledge: how do I know that I am free?, and that Augustine uses the dialogue form to instantiate his 'way into the will'.

Scholarship on Irenaeus has long acknowledged the centrality of creation to his theology, yet without fitting this theme securely into the Christological vision of Christ the 'Recapitulator'. Studies have considered elements of Irenaeus' cosmology and anthropology in extraction; but without seeing creation as an intrinsic part of his Christocentric vision, these have only partially been able to capture the intricacy and significance of his embrace of the creation saga. Drawing on the most recent Irenaean scholarship, the present volume explores in detail the Christocentric cosmology of one of the second century's greatest writers, setting him in the context of the theological currents of his day. The result is a volume that offers new insights into the trinitarian articulation of early Christianity, the full significance of humanity as bearing God's 'image', and a fuller reading of the details behind the title, 'Irenaeus the creationist'.

Maximus the Confessor and his Companions provides the first English translations of seven documents from the seventh century which recount the legal trials, banishment, and deaths of the monk Maximus the Confessor, his disciples and friends, and Pope Martin I. The background to these documents is formed by Byzantine imperial religious policy, radical change in the Byzantine empire, Arab and Persian attacks, and the close ties which existed between Maximus and his followers and the West.

Augustine and the Disciplines takes its cue from Augustine's theory of the liberal arts to explore the larger question of how the Bible became the focus of medieval culture in the West. Augustine himself became increasingly aware that an ambivalent attitude towards knowledge and learning was inherent in Christianity. By facing the intellectual challenge posed by this tension he arrived at a new theory of how to interpret the Bible correctly. The topics investigated here include: Augustine's changing relationship with the 'disciplines', as he moved from an attempt at their Christianization (in the philosophical dialogues of Cassiciacum) to a radical reshaping of them within a Christian world-view (in the De Doctrina Christiana and Confessiones); the factors that prompted and facilitated his change of perspective; and the ways in which Augustine's evolving theory reflected contemporary trends in Christian pedagogy.

Gregory of Nyssa's Contra Eunomium, one of the major books on trinitarian theology of the 4th century, documents the exchange between Eunomius and the Cappadocian Father in the last episode of the so-called "Arian Crisis". The present volume is devoted to the third and last book of Contra Eunomium. It offers a fresh English translation with a running commentary in the form of ten studies by first-rank specialists. Seventeen shorter papers enlighten various aspects of Contra Eunomium and other writings of the same author. The contributions will be of interest for scholars of historical and systematical theology, philosophy, spirituality, rhetoric and the history of the Early Church.

"Reflections on the Early Christian History of Religion" documents the results of two recent workshops on Martin Hengel's and Maria Schwemer's first volume of first volume of "Geschichte des fr hen Christentums" ("Jesus und das Judentum" title of vol. 1], T bingen 2007) and Larry Hurtado's "Lord Jesus Christ: Devotion to Jesus in Earliest Christianity" (Grand Rapids 2003). The contributors, including Hengel himself, focus on problems and possibilities of studying and presenting Christian religion in Roman Antiquity. They discuss distinctive features of these two remarkable publications and some material aspects that illustrate the relationship between the historical study of early Christian religion, religious studies in general and New Testament studies in particular. Mit den "Erw gungen zur fr hchristlichen Religionsgeschichte" liegen die Ergebnisse zweier Fachtagungen vor, die sich mit dem ersten Band der "Geschichte des fr hen Christentums" von Martin Hengel und Maria Schwemer ("Jesus und das Judentum," T bingen 2007) und Larry Hurtados "Lord Jesus Christ: Devotion to Jesus in Earliest Christianity" (Grand Rapids 2003) besch ftigt haben. Die Beitr ge, u.a. von Hengel selbst, diskutieren Probleme und M glichkeiten der Erforschung und Darstellung christlicher Religion in der r mischen Antike. Sie setzen sich mit den Zugangsweisen dieser beiden B cher auseinander und zeigen an verschiedenen Sachfragen die Bez ge, die sich bei der historischen Erforschung der fr hchristlichen Religion zwischen Geschichtswissenschaft, Religionswissenschaft und Neutestamentlicher Wissenschaft ergeben.

Jerome's Epitaph on Saint Paula (Epitaphium Sanctae Paulae) is one of the most famous writings by one of the most prolific authors in all of Latin antiquity. Composed in 404, it is an elaborate eulogy commemorating the life of Paula (347-404), a wealthy Christian widow from Rome who renounced her senatorial status and embraced a lifestyle of ascetic self-discipline and voluntary poverty. She used her vast inherited fortune to fund various charitable causes and to co-found with Jerome, in 386, a monastic complex in Bethlehem which was equipped with a hostelry for Christian pilgrims. The Epitaphium is one of the core primary texts on female spirituality (both real and idealized) in Late Antiquity, and it also is one of Jerome's crowning literary achievements, yet until now it has not received the depth of scholarly analysis that only a proper commentary can afford. This book presents the first full-scale commentary on this monumental work in any language. Cain accesses a very extensive array of ancient sources to fully contextualize the Epitaphium and he comprehensively addresses stylistic, literary, historical, topographical, theological, text-critical and other issues of interpretive interest, including relevant matters of Hebrew, Greek, and Latin philology. Considerable effort also is expended on extricating the elusive Paula of history from the sticky web of Jerome's idealized hagiographic construct of her. Accompanying the commentary is an introduction which situates the Epitaphium in the broader context of its author's life and work and exposes its various propagandistic dimensions. The critical Latin text and the facing-page translation will make the Epitaphium more accessible than ever before and will provide a reliable textual apparatus for future scholarship on this key Hieronymian writing.

The Suffering of the Impassible God provides a major reconsideration of the notion of divine impassibility in patristic thought. The question whether, in what sense, and under what circumstances suffering may be ascribed to God runs as a golden thread through such major controversies as Docetism, Patripassianism, Arianism, and Nestorianism. It is commonly claimed that in these debates patristic theology fell prey to the assumption of Hellenistic philosophy about the impassibility of God and departed from the allegedly biblical view, according to which God is passible. As a result, patristic theology is presented as claiming that only the human nature of Christ suffered, while the divine nature remained unaffected. Paul L. Gavrilyuk argues that this standard view misrepresents the tradition. In contrast, he construes the development of patristic thought as a series of dialectical turning points taken to safeguard the paradox of God's voluntary suffering in the flesh. For the Fathers the attribute of divine impassibility functioned in a restricted sense as an apophatic qualifier of all divine emotions and as an indicator of God's full and undiminished divinity. The Fathers at the same time admitted qualified divine passibility of the Son of God within the framework of the Incarnation. Gavrilyuk shows that the Docetic, Arian, and Nestorian alternatives represent different attempts at dissolving the paradox of the Incarnation. These three alternatives are alike in that they start with the presupposition of God's unrestricted impassibility: the Docetic view proposes to give up the reality of Christ's human experiences; the Arian position sacrifices Christ's undiminished divinity; while the Nestorian alternative isolates the experiences and sufferings of Christ's humanity from his Godhead. In contrast to these alternatives, the mind of the Church succeeded in keeping God's transcendence and undiminished divinity in tension with God's intimate involvement in human suffering. It is precisely because God's divinity and transcendence are never lost in suffering that the Incarnation becomes a genuine act of divine compassion, capable of transforming and healing the human condition.

Scholarly edition of Aelfric's 'Lives of Three English Saints' (Oswald, Edmund and Swithin) with contextual introduction and glossary.

The seventh book of the "Stromateis" is the culmination of Clement of Alexandria's ethic. Introduced as an apology of the piety of the perfect Christian (the 'gnostic'), it broaches such topics as divine pedagogy, angelology, superstition, prayer, assimilation to God, martyrdom, eschatology, and the criteria of orthodoxy. This volume contains sixteen studies dealing with all major themes of the seventh book and the method of their presentation. It includes a Clementine bibliography of the last fifteen years and two appendices concerned with Clement's 'Hymn to Christ the Saviour.' The publication may serve as a companion to the reader of "Stromateis VII" and as a compendium of contemporary scholarship dealing with major aspects of Clement's thought in general.

No period of history was more formative for the development of Christianity than the patristic age, when church leaders, monks, and laity established the standard features of Christianity as we know it today. Combining historical and theological analysis, Christopher Beeley presents a detailed and far-reaching account of how key theologians and church councils understood the most central element of their faith, the identity and significance of Jesus Christ. Focusing particularly on the question of how Christ can be both human and divine and reassessing both officially orthodox and heretical figures, Beeley traces how an authoritative theological tradition was constructed. His book holds major implications for contemporary theology, church history, and ecumenical discussions, and it is bound to revolutionize the way in which patristic tradition is understood.

Religions and Education in Antiquity gathers ten essays on teaching and learning in the contexts of ancient Western religions, including Judaism, early Christianity and Gnostic Christian traditions. Beginning with an overview of religious education in the ancient Near Eastern and Mediterranean worlds, editor Alex Damm and the contributors together demonstrate the mutual influence of religion and education on each other; the relevance of educational traditions in addressing (for instance) historical or exegetical issues; and the thoroughgoing importance of education to religious life across time and space in antiquity. Highly useful to scholars of religion, theology, classics and education, this volume affords a state of the art study on pedagogy and learning in ancient religious contexts.

J. H. W. G. Liebeschuetz compares the personalities and the respective careers of two of the greatest of the early Christian Fathers, Ambrose and John Chrysostom. While the statesmanlike Ambrose ended his life as a pillar of the Western establishment, Chrysostom, the outspoken idealist, died in exile. However, their views and ideals were remarakably similar: both bishops were concerned with the social role of the Church, both were determined opponents of what they called the Arian heresy, and each attracted a dedicated following among his urban congregation. This similarity, Liebeschuetz argues, was due not to the influence of one on the other, but was a consequence of their participation in a Christian culture which spanned the divide between the Eastern (later Byzantine) and Western parts of the Roman Empire. The monastic movement figures throughout the book as an important influence on both men and as perhaps the most dynamic development in the Christian culture of the fourth century.

The Macarian writings are among the most important and influential works of the early Christian ascetic and mystical tradition. This book offers an introduction to the work of Macarius-Symeon (commonly referred to as Pseudo-Macarius), outlining the lineaments of his teaching and the historical context of his works. The book goes on to examine and re-evaluate the complex question of his relationship with the Messalian tendency and to explore the nature of his theological and spiritual legacy in the later Christian tradition. In so doing the book also offers substantial treatments of the work of Mark the Monk, Diadochus of Photice, Abba Isaiah, and Maximus Confessor. It stands therefore not only as an exploration of the teaching and legacy of Macarius-Symeon but also as a chapter in the history of the Christian spiritual tradition.

The modern scholarly verdict about the Confessions has been nothing short of sensational. This work documents the story of 20th-century criticism and praise for Augustine's classic, an ancient text that has grown in stature like few other Western classics. Disciplines such as psychology, literature, and religion, plus many others, all claim it as their own. The first chapter of this study puts modern Confessions scholarship into historical context. The other chapters are devoted to autobiographical studies, literary influences, philosophical interpretations, psychology, spirituality, and theological themes. Of interest to scholars and students in many disciplines. At the end of the 19th century a new critical spirit of inquiry and scholarship helped to change how we think about religious texts. The new criticism uncovered problems with Augustine's Confessions; he may have dramatized events concerning his conversion to Christianity, for example. Yet, this work has proved to be relevant in the 20th century like few other ancient texts. That such variegated attention has been devoted to it is testimony to Augustine's enduring legacy. His stature in Western civilization is of the first order, comparable to Homer and Virgil, Plato and Aristotle, Moses and Paul.