Luigi Gioia provides a fresh description and analysis of Augustine's monumental treatise, De Trinitate, working on a supposition of its unity and its coherence from structural, rhetorical, and theological points of view. The main arguments of the treatise are reviewed first: Scripture and the mystery of the Trinity; discussion of 'Arian' logical and ontological categories; a comparison between the process of knowledge and formal aspects of the confession of the mystery of the Trinity; an account of the so called 'psychological analogies'. These topics hold a predominantly instructive or polemical function. The unity and the coherence of the treatise become apparent especially when its description focuses on a truly theological understanding of knowledge of God: Augustine aims at leading the reader to the vision and enjoyment of God the Trinity, in whose image we are created. This mystagogical aspect of the rhetoric of De Trinitate is unfolded through Christology, soteriology, doctrine of the Holy Spirit and doctrine of revelation. At the same time, from the vantage point of love, Augustine detects and powerfully depicts the epistemological consequences of human sinfulness, thus unmasking the fundamental deficiency of received theories of knowledge. Only love restores knowledge and enables philosophers to yield to the injunction which resumes philosophical enterprise as a whole, namely 'know thyself'.

After resolving to become a Catholic Christian, Augustine spent a decade trying to clarify his understanding of 'contemplation,' the interior presence of God to the soul. That long struggle yielded his classic account in the Confessions. This study explores Augustine's developing understanding of contemplation, beginning with his earliest accounts written before his baptism and ending with the Confessions. Chapter One examines the pagan monotheism of the Roman Platonists and the role of contemplation in their theology. Augustine's pre-baptismal writings are then considered in Chapter Two, tracking his fundamental break from pagan Platonism. Chapter Three then turns to Augustine's developing understanding of contemplation in these pre-baptismal texts. Chapter Four concentrates on Augustine's thought during the decade after his baptism in 387, a period that encompasses his monastic life in Thagaste, and his years first as a presbyter and then as a bishop in Hippo Regius. This chapter follows the arc of Augustine's thought through these years of transition and leads into the Confessions, giving a vantage point to survey its theology of contemplation. Chapter Five concentrates on the Confessions and sets its most famous account of contemplation, the vision at Ostia from Book IX, into a larger polemical context. Augustine's defence of his transcendental reading of scripture in Confessions XII is analysed and then used to illuminate the Ostian ascent narrative. The book concludes with observations on the importance of Augustine's theology of contemplation to the emergence of Christian monotheism in late antiquity.

When Near Becomes Far explores the representations and depictions of old age in the rabbinic Jewish literature of late antiquity (150-600 CE). Through close literary readings and cultural analysis, the book reveals the gaps and tensions between idealized images of old age on the one hand, and the psychologically, physiologically, and socially complicated realities of aging on the other hand. The authors argue that while rabbinic literature presents a number of prescriptions related to qualities and activities that make for good old age, the respect and reverence that the elderly should be awarded, and harmonious intergenerational relationship, it also includes multiple anecdotes and narratives that portray aging in much more nuanced and poignant ways. These anecdotes and narratives relate, alongside fantasies about blissful or unnoticeable aging, a host of fears associated with old age: from the loss of physical capability and beauty to the loss of memory and mental acuity, and from marginalization in the community to being experienced as a burden by one's children. Each chapter of the book focuses on a different aspect of aging in the rabbinic world: bodily appearance and sexuality, family relations, intellectual and cognitive prowess, honor and shame, and social roles and identity. As the book shows, in their powerful and sensitive treatments of aging, rabbinic texts offer some of the richest and most audacious observations on aging in ancient world literature, many of which still resonate today.

Paul's Letter to the Romans is one of the most influential writings of Christian theology. From the time of Augustine it has been central in discussions about sin and salvation, about guilt, fear of God, and gratitude for God's mercy. In this groundbreaking reinterpretation, Stanley Stowers argues that Christian tradition has interpreted Romans in an anachronistic fashion fundamentally different from how readers in Paul's time would have read it. He provides a new reading that places Romans within the sociocultural, historical, and rhetorical contexts of Paul's world. Stowers challenges the idea that salvation is the central issue of Paul's letter and that the letter's addressees include Jews. In Stowers's reading, Paul, a Jew immersed in Hellenistic culture, is addressing his letter to an audience of gentiles. Paul says that in faithfulness to his mission and God's promises, Jesus restrained his messianic powers, allowing an opportunity for gentiles to be redeemed. Thus God demonstrated his justice and, by raising Jesus, created a new line of kinship by the Spirit that will lead gentiles to moral and psychological self-mastery. The acceptance and self-mastery that gentiles seek is not to be found in observing teachings from Jewish law. According to Stowers, Romans neither offers an answer to human sinfulness nor presents Christianity as a religion of salvation. Stowers thus reinterprets the relation of Paul's Christianity to Judaism, the meaning of faith, and the significance of Jesus Christ.

Melania the Younger: From Rome to Jerusalem explores the richly detailed story of Melania, an early fifth-century Roman Christian aristocrat who renounced her staggering wealth to lead a life of ascetic renunciation. Hers is a tale of "riches to rags." Born to high Roman aristocracy in the late fourth century, Melania encountered numerous difficulties posed by family members, Roman officials, and historical circumstances in disposing of her wealth, property (spread across at least eight Roman provinces), and thousands of slaves. Leaving Rome with her entourage a few years before Alaric the Goth's sack of Rome in 410, she journeyed to Sicily, then to North Africa, finally settling in Jerusalem-all while founding monasteries along the way. Towards the end of her life, she traveled to Constantinople (present-day Istanbul) in an attempt to convert to Christianity her still-pagan uncle, who was on a state mission to the eastern Roman court. Throughout her life, she was accustomed to meet and be assisted by emperors and empresses, bishops, and other high dignitaries. Embracing a fairly extreme asceticism, Melania died in Jerusalem in 439. A new English translation of her Life, composed by a long-time assistant who succeeded her in the direction of the male and female monasteries in Jerusalem, accompanies this biographical study.

This study investigates why 'faith' (pistis/fides) was so important to early Christians that the concept and praxis dominated the writings of the New Testament. It argues that such a study must be interdisciplinary, locating emerging Christianities in the social practices and mentalites of contemporary Judaism and the early Roman empire. This can, therefore, equally be read as a study of the operation of pistis/fides in the world of the early Roman principate, taking one small but relatively well-attested cult as a case study in how micro-societies within that world could treat it distinctively. Drawing on recent work in sociology and economics, the book traces the varying shapes taken by pistis/fides in Greek and Roman human and divine-human relationships: whom or what is represented as easy or difficult to trust or believe in; where pistis/fides is 'deferred' and 'reified' in practices such as oaths and proofs; how pistis/fides is related to fear, doubt and scepticism; and which foundations of pistis/fides are treated as more or less secure. The book then traces the evolution of representations of human and divine-human pistis in the Septuagint, before turning to pistis/pisteuein in New Testament writings and their role in the development of early Christologies (incorporating a new interpretation of pistis Christou) and ecclesiologies. It argues for the integration of the study of pistis/pisteuein with that of New Testament ethics. It explores the interiority of Graeco-Roman and early Christian pistis/fides. Finally, it discusses eschatological pistis and the shape of the divine-human community in the eschatological kingdom.

How did people think about listening in the ancient world, and what evidence do we have of it in practice? The Christian faith came to the illiterate majority in the early Church through their ears. This proved problematic: the senses and the body had long been held in suspicion as all too temporal, mutable and distracting. Carol Harrison argues that despite profound ambivalence on these matters, in practice, the senses, and in particular the sense of hearing, were ultimately regarded as necessary - indeed salvific -constraints for fallen human beings. By examining early catechesis, preaching and prayer, she demonstrates that what illiterate early Christians heard both formed their minds and souls and, above all, enabled them to become 'literate' listeners; able not only to grasp the rule of faith but also tacitly to follow the infinite variations on it which were played out in early Christian teaching, exegesis and worship. It becomes clear that listening to the faith was less a matter of rationally appropriating facts and more an art which needed to be constantly practiced: for what was heard could not be definitively fixed and pinned down, but was ultimately the Word of the unknowable, transcendent God. This word demanded of early Christian listeners a response - to attend to its echoes, recollect and represent it, stretch out towards it source, and in the process, be transformed by it.

Christopher Stephens focuses on canon law as the starting point for a new interpretation of divisions between East and West in the Church after the death of Constantine the Great. He challenges the common assumption that bishops split between 'Nicenes' and 'non-Nicenes', 'Arians' or 'Eusebians'. Instead, he argues that questions of doctrine took second place to disputes about the status of individual bishops and broader issues of the role of ecclesiastical councils, the nature of episcopal authority, and in particular the supremacy of the bishop of Rome. Canon law allows the author to offer a fresh understanding of the purposes of councils in the East after 337 particularly the famed Dedication Council of 341 and the western meeting of the council of Serdica and the canon law written there, which elevated the bishop of Rome to an authority above all other bishops. Investigating the laws they wrote, the author describes the power struggles taking place in the years following 337 as bishops sought to elevate their status and grasp the opportunity for the absolute form of leadership Constantine had embodied. Combining a close study of the laws and events of this period with broader reflections on the nature of power and authority in the Church and the increasingly important role of canon law, the book offers a fresh narrative of one of the most significant periods in the development of the Church as an institution and of the bishop as a leader.

A beautiful portrait of the radical devotion of St. Antony and his call to holy living.

"It was truly amazing that being alone in such a desert Antony was niether distracted by the demons who confronted him, nor was he frightened of their ferocity when so many four-legged beasts and reptiles were there. But truly he was one who, as Scripture says, having trusted in the Lord, was like Mount Zion, keeping his mind unshaken and unruffled; so instead the demons fled and the wild beasts, as it is written, made peace with him."--from The Life of Antony

Athanasius (c. 295-373) was an Alexandrian whose life was committed at an early age to the Christian community growing there. He became a controversial bishop and one of the most vivid and forceful personalities in political and religious affairs. His famous account, The Life of Antony, inaugurated the genre of the lives of the saints and established the frame of Christian hagiography, quickly attaining the status of a classic and becoming one of the most influential writings in Christian history. It tells the spiritual story of St. Antony, the founder of Christian monasticism. A pioneer in spiritual experience, he marked a new epoch in the Christian experience and set the terms for the Church's ideal of the life of devotion. He transferred the center of monastic life from the periphery of established communities to the barren and isolated setting of a hermitage, away from civilization, in a location of solitude and serenity. The Life of Antony is a beautiful portrait of what a life committed to God demands and promises.

In Debates over the Resurrection of the Dead, Outi Lehtipuu highlights the striking observation that in many early texts the way that belief in resurrection is formulated is used as a sign of inclusion and exclusion, not only in relation to non-Christians but vis-a-vis other Christians. Those who teach otherwise have deviated from the truth, are not true Christians, and do the works of the devil. Using insights from the sociological study of deviance, Dr Lehtipuu demonstrates that labelling was used as a tool for marking boundaries between those who belonged and those who did not. This was extremely important in the fluid conditions where the small Christian minority groups found themselves. In a situation where there were no universally accepted structures that defined what constituted the true Christian belief, several competing interpretations and their representatives struggled for recognition of their views based on what they believed to be the apostolic tradition. The most hotly-debated aspect of resurrection was whether it would entail the body of flesh and blood or not. When resurrection would take place was closely related to this. Controversies died since the scriptural legacy was ambiguous enough to allow different hermeneutical solutions. The battle over resurrection was closely related to the question of how scriptures were to be understood as well as to what constituted the human self that would survive death. To demonstrate this a wide variety of texts are studied, from theological treatises (including relevant Nag Hammadi texts) to apocryphal acts and martyrologies. Acknowledging the complexity and diversity of the early Christian movement, this volume views early Christian discourse as part of the broader ancient discursive world where similar debates were going on among both Jews and the majority population.

The book is going through its biggest revolution since Gutenberg. Thanks to computer tools and electronic publication, the concept and realisation of critical editions are being rethought. As so often in the history of scholarship, editors of the New Testament are making a vital contribution to these changes. In this book, originally the Lyell Lectures in Bibliography at Oxford, David C. Parker explores textual scholarship, in particular the idea of the edition. He argues that textual scholarship has had an important influence on the meaning given to the term 'New Testament'. Starting with the observation that a text is a process, not an object, he proposes a new way of understanding the relationship between manuscripts, the texts which manuscripts contain and the work they represent as the basis for critical scholarship. This leads him to challenge the idea of a 'Greek New Testament manuscript', and thus to reconsider the nature of the New Testament as a collection of works and the nature and purpose of critical editions. By studying new tools for studying how manuscripts are related to each other, he shows how the modern digital edition of the New Testament has overcome the impasses created by the failure of Lachmannian stemmatics to deal with the problem of contamination. Exploring the emergence of the critical edition in modern scholarship, Parker discusses the ways in which a digital edition advances scholarship and gives the reader more opportunities both to scrutinise the quality of the edition and to access the raw data on which it is based. The whole book uses New Testament research as a paradigm of wider changes in textual scholarship.

Contrary to the portrayals of Chrysostom as a theologically impaired, moralizing sophist, this book argues that his thinking is remarkably coherent when it is understood on his own terms and within his culture. Chrysostom depicts God as a teacher of philosophy who adaptably guides people toward salvation. Since the theme of divine adaptability influences every major area of Chrysostom's thought, tracing this concept provides a thorough introduction to his theology. It also explains, at least in part, several striking features of his homilies, including his supposed inconsistencies, his harsh rhetoric and apparent political naivete, his intentionally abridged and exoteric theological discussions, and his lack of allegiance to an "Antiochene school."
In addition to illuminating such topics, the concept of adaptability stands at one of the busiest intersections of Late Antique culture, for it is an important idea found in rhetoric and discussions about the best methods of teaching philosophy. Consequently, adaptability is an ingredient in the classical project of paideia, and Chrysostom is a Christian philosopher who seeks to transform this powerful tradition of formation. He gives his Christianized paideia a theological foundation by adapting and seamlessly integrating traditional pedagogical methods into his reading and communication of Scripture. David Rylaarsdam provides an in-depth case study of one prominent leader's attempt to transform culture by forming a coherent theological discourse that was adapted to the level of the masses.

Scriptural interpretation was an important form of scholarship for Christians in late antiquity. For no one does this claim ring more true than Origen of Alexandria (185-254), one of the most prolific scholars of Scripture in early Christianity. This book examines his approach to the Bible through a biographical lens: the focus is on his account of the scriptural interpreter, the animating centre of the exegetical enterprise. In pursuing this largely neglected line of inquiry, Peter W. Martens discloses the contours of Origen's sweeping vision of scriptural exegesis as a way of life. For Origen, ideal interpreters were far more than philologists steeped in the skills conveyed by Greco-Roman education. Their profile also included a commitment to Christianity from which they gathered a spectrum of loyalties, guidelines, dispositions, relationships and doctrines that tangibly shaped how they practiced and thought about their biblical scholarship. The study explores the many ways in which Origen thought ideal scriptural interpreters (himself included) embarked upon a way of life, indeed a way of salvation, culminating in the everlasting contemplation of God. This new and integrative thesis takes seriously how the discipline of scriptural interpretation was envisioned by one of its pioneering and most influential practitioners.

The most influential of Augustine's works, City of God played a decisive role in the formation of the Christian West. Augustine wrote City of God in the aftermath of the Gothic sack of Rome in AD 410, at a time of rapid Christianization across the Roman Empire. Gerard O'Daly's book remains the most comprehensive modern guide in any language to this seminal work of European literature. In this new and extensively revised edition, O'Daly takes into account the abundant scholarship on Augustine in the twenty years since its first publication, while retaining the book's focus on Augustine as a writer in the Latin tradition. He explores the many themes of City of God, which include cosmology, political thought, anti-pagan polemic, Christian apologetic, theory of history, and biblical interpretation. This guide, therefore, is about a single literary masterpiece, yet at the same time it surveys Augustine's developing views through the whole range of his thought. As well as a running commentary on each part of the work, O'Daly provides chapters on the themes of the work, a bibliographical guide to research on its reception, translations of any Greek and Latin texts discussed, and detailed suggestions for further reading.

This first volume of the penguin history of the church looks at the beginning of the Christian movement during the first centuries AD and at the explosive force of its expansion throughout the Roman world. Drawing on recent historical research, Professor Henry Chadwock shows how Christianity had its roots in a synthesis of contemporary ideas and beliefs, and analyses the causes of its persecution under Diocletian, the fanaticism of its martyrs and its bitter internal controversies. The conversion of Constantine and the edict of Theodosius meant that the church had to reconcile its spiritual duties with a new, worldly role as an established church for good government throughout the empire, and Professor Chadwick completes his history by demonstrating how this conflict of responsiblilties led to the emergence of the papacy and the monastic movement, the twin pillars of Christianity in the Middle Ages.

How did people think about listening in the ancient world, and what evidence do we have of it in practice? The Christian faith came to the illiterate majority in the early Church through their ears. This proved problematic: the senses and the body had long been held in suspicion as all too temporal, mutable and distracting. Carol Harrison argues that despite profound ambivalence on these matters, in practice, the senses, and in particular the sense of hearing, were ultimately regarded as necessary - indeed salvific -constraints for fallen human beings. By examining early catechesis, preaching and prayer, she demonstrates that what illiterate early Christians heard both formed their minds and souls and, above all, enabled them to become 'literate' listeners; able not only to grasp the rule of faith but also tacitly to follow the infinite variations on it which were played out in early Christian teaching, exegesis and worship. It becomes clear that listening to the faith was less a matter of rationally appropriating facts and more an art which needed to be constantly practiced: for what was heard could not be definitively fixed and pinned down, but was ultimately the Word of the unknowable, transcendent God. This word demanded of early Christian listeners a response - to attend to its echoes, recollect and represent it, stretch out towards it source, and in the process, be transformed by it.

This book provides a full, contextual study of St Irenaeus of Lyons, the first great theologian of the Christian tradition. John Behr sets Irenaeus both within his own context of the second century, a fundamental period for the formation of Christian identity, elaborating the distinction between orthodoxy and heresy and expounding a comprehensive theological vision, and also within our own contemporary context, in which these issues are very much alive again. Against the commonly-held position that 'orthodoxy' was established by excluding others, the 'heretics', Behr argues that it was the self-chosen separation of the heretics that provided the occasion for those who remained together to clarify the lineaments of their faith in a church that was catholic by virtue of embracing different voices in a symphony of many voices and whose chief architect was Irenaeus, who, as befits his name, urged peace and toleration.
The first chapter explores Irenaeus' background in Asia Minor, as a disciple of Polycarp of Smyrna, his activity in Gaul, and his involvement with the Christian communities in Rome. The theological and institutional significance of his interventions is made clear by tracing the coalescence of the initially fractionated communities in Rome into a united body over the first two centuries.
The second chapter provides a full examination of Irenaeus' surviving writings, concentrating especially on the literary and rhetorical structure of his five books Against the Heresies, his 'refutation and overthrowal' of his opponents in the first two books, and his establishing a framework for articulating orthodoxy.
The final chapter explores the theological vision of Irenaeus itself, on its own terms rather than the categories of later dogmatic theology, grounded in an apostolic reading of Scripture and presenting a vibrant and vigorous account of the diachronic and synchronic economy or plan of God, seen through the work of Christ which reveals how the Hands of God have been at work from the beginning, fashioning the creature, made from mud and animated with a breath of life, into his own image and likeness, vivified by the Holy Spirit, to become a 'living human being, the glory of God'.

Collected together for the first time in one volume are the most important critical study of Pelagius to date and a selection of his letters. Collected together for the first time in one volume are the most important critical study of Pelagius to date, together with a selection of his letters. Arriving in Rome in the late 4th century, Pelagius soon acquired a considerable reputation as a reformer and spiritual adviser. In Palestine he became embroiled with Jerome and later with Augustine who had been alerted to the Pelagian threat to orthodox doctrine. Professor Rees here re-examines the evidence for the Pelagian controversy. The second part of the book consists of Pelagius' letters, which provide the clearest and most succinct statements of Pelagian theology, but few of which have ever been translated into English before. Reissue; first published in two volumes as Pelagius: A Reluctant Heretic and The Letters of Pelagius and his Followers (The Boydell Press, 1991).

Imbued with character and independence, strength and articulateness, humor and conviction, abundant biblical knowledge and intense compassion, Katharina Schutz Zell (1498-1562) was an outspoken religious reformer in sixteenth-century Germany who campaigned for the right of clergy to marry and the responsibility of lay people--women as well as men--to proclaim the Gospel. As one of the first and most daring models of the pastor's wife in the Protestant Reformation, Schutz Zell demonstrated that she could be an equal partner in marriage; she was for many years a respected, if unofficial, mother of the established church of Strasbourg in an age when ecclesiastical leadership was dominated by men.
Though a commoner, Schutz Zell participated actively in public life and wrote prolifically, including letters of consolation, devotional writings, biblical meditations, catechetical instructions, a sermon, and lengthy polemical exchanges with male theologians. The complete translations of her extant publications, except for her longest, are collected here in "Church Mother," offering modern readers a rare opportunity to understand the important work of women in the formation of the early Protestant church.

Bede "the Venerable," English theologian and historian, was born in 672 or 673 CE in the territory of the single monastery at Wearmouth and Jarrow. He was ordained deacon (691-2) and priest (702-3) of the monastery, where his whole life was spent in devotion, choral singing, study, teaching, discussion, and writing. Besides Latin he knew Greek and possibly Hebrew. Bede's theological works were chiefly commentaries, mostly allegorical in method, based with acknowledgment on Jerome, Augustine, Ambrose, Gregory, and others, but bearing his own personality. In another class were works on grammar and one on natural phenomena; special interest in the vexed question of Easter led him to write about the calendar and chronology. But his most admired production is his Ecclesiastical History of the English Nation. Here a clear and simple style united with descriptive powers to produce an elegant work, and the facts diligently collected from good sources make it a valuable account. Historical also are his Lives of the Abbots of his monastery, the less successful accounts (in verse and prose) of Cuthbert, and the Letter to Egbert his pupil (November 734), so important for our knowledge about the Church in Northumbria. The Loeb Classical Library edition of Bede's historical works is in two volumes (the second of which includes Lives of the Abbots and Letter to Egbert).

The One and the Three explores parallels between Byzantine and early Irish monastic traditions, finding in both a markedly trinitarian theology founded on God's contemplation and ascetic experience. Chrysostom Koutloumousianos refutes modern theological theses that affect ecclesiology, and contrasts current schools of theological thought with patristic theology and anthropology, in order to approach the meaning and reality of unity and otherness within the Triadic Monad and the cosmos. He explores such topics as the connection between nature and person, the esoteric dimension of the Self, the relation and dialectic of impersonal institutions and personal charisma, and perennial monastic virtues as ways to unity in diversity.

The book is going through its biggest revolution since Gutenberg. Thanks to computer tools and electronic publication, the concept and realisation of critical editions are being rethought. As so often in the history of scholarship, editors of the New Testament are making a vital contribution to these changes.
In this book, originally the Lyell Lectures in Bibliography at Oxford, David C. Parker explores textual scholarship, in particular the idea of the edition. He argues that textual scholarship has had an important influence on the meaning given to the term 'New Testament'. Starting with the observation that a text is a process, not an object, he proposes a new way of understanding the relationship between manuscripts, the texts which manuscripts contain and the work they represent as the basis for critical scholarship. This leads him to challenge the idea of a 'Greek New Testament manuscript', and thus to reconsider the nature of the New Testament as a collection of works and the nature and purpose of critical editions. By studying new tools for studying how manuscripts are related to each other, he shows how the modern digital edition of the New Testament has overcome the impasses created by the failure of Lachmannian stemmatics to deal with the problem of contamination.
Exploring the emergence of the critical edition in modern scholarship, Parker discusses the ways in which a digital edition advances scholarship and gives the reader more opportunities both to scrutinise the quality of the edition and to access the raw data on which it is based. The whole book uses New Testament research as a paradigm of wider changes in textual scholarship.

In his pathbreaking Israel in Egypt James K. Hoffmeier sought to refute the claims of scholars who doubt the historical accuracy of the biblical account of the Israelite sojourn in Egypt. Analyzing a wealth of textual, archaeological, and geographical evidence, he put forth a thorough defense of the biblical tradition. Hoffmeier now turns his attention to the Wilderness narratives of Exodus, Leviticus, and Numbers. As director of the North Sinai Archaeological Project, Hoffmeier has led several excavations that have uncovered important new evidence supporting the Wilderness narratives, including a major New Kingdom fort at Tell el-Borg that was occupied during the Israelite exodus. Hoffmeier employs these archaeological findings to shed new light on the route of the exodus from Egypt. He also investigates the location of Mount Sinai, and offers a rebuttal to those who have sought to locate it in northern Arabia and not in the Sinai peninsula as traditionally thought. Hoffmeier addresses how and when the Israelites could have lived in Sinai, as well as whether it would have been possible for Moses to write down the law received at Mount Sinai. Building on the new evidence for the Israelite sojourn in Egypt, Hoffmeier explores the Egyptian influence on the Wilderness tradition. For example, he finds Egyptian elements in Israelite religious practices, including the use of the tabernacle, and points to a significant number of Egyptian personal names among the generation of the exodus. The origin of Israel is a subject of much debate and the wilderness tradition has been marginalized by those who challenge its credibility. In Ancient Israel in Sinai, Hoffmeier brings the Wilderness tradition to the forefront and makes a case for its authenticity based on solid evidence and intelligent analysis.

This book is about the life and thought of Origen (c.185-254 A.D.), the most important Greek-speaking Christian theologian and Biblical scholar in antiquity. His writings included works on the text of the Bible, commentaries and sermons on most of the books of the Bible, a major defense of the Christian faith against a philosophical skeptic, and the first attempt at writing systematic theology ever made. Ronald E. Heine presents Origen's work in the context of the two urban centers where he lived-Alexandria in Egypt, and Caesarea in Palestine. Heine argues that these urban contexts and their communities of faith had a discernable impact on Origen's intellectual work. The study begins with a description of Roman Alexandria where Origen spent the first forty-six years of his life. The thought of the Alexandrian Christian community in which Origen was born and in whose service he produced his first written works is examined from the limited resources that have survived. The remains of Origen's writings produced in Alexandria provide information about his early theological views as well as the circumstances of his life in Alexandria. Heine discusses the issues of the canon and text of the Bible used by Origen and the Alexandrian Christian community and the special work called the Hexapla which he produced on the text of the Septuagint. Origen's later life in Caesarea was shaped by pastoral as well as teaching duties. These responsibilities put him in contact with the city's large Jewish population. Heine argues that the focus of Origen's thought shifts in this period from his earlier Alexandrian occupation with Gnostic issues to the complex questions concerning the relationship between church and synagogue and the ultimate fate of the Jews. In his final years it appears that Origen was rethinking some of the views he had espoused in his earlier work.

Joseph Ratzinger, now Pope Emeritus, is one of the most prolific catholic theologians of the contemporary era. He became Professor of theology at the age of 29, the youngest holder of a theological chair at that time. His theology not only draws from biblical-historical sources, but also includes philosophical-cultural ideas and modern scientific disciplines. While many of his books were already translated in various languages, his earliest works, namely his doctoral dissertation on Augustine's ecclesiology and his entire post-doctoral thesis on Bonaventure's concept of revelation, including the related essays, are still not available in English translation. These works are fundamental to the understanding of Ratzinger's theological reflection. In examining Ratzinger's earlier works and essays from the insights of his later publications, this book offers a complete re-reading (retractation) of Ratzinger's theological thought on revelation, Christology and ecclesiology. It also highlights Ratzinger's contribution to catholic theology, especially his theological input at Vatican II and beyond. The book includes a foreword by Archbishop Gerhard Ludwig Muller, Prefect of the Congregation for Doctrine of Faith.