The writings of the Apostolic Fathers give a rich and diverse picture of Christian life and thought in the period immediately after New Testament times. Some of them were accorded almost Scriptural authority in the early Church. This new Loeb edition of these essential texts reflects current idiom and the latest scholarship.

Here are the Letters of Ignatius, bishop of Antioch, among the most famous documents of early Christianity; these letters, addressing core theological questions, were written to a half dozen different congregations while Ignatius was en route to Rome as a prisoner, condemned to die in the wild-beast arena. Also in this collection is a letter to the Philippian church by Polycarp, bishop of Smyrna and friend of Ignatius, as well as an account of Polycarp's martyrdom. There are several kinds of texts in the Apostolic Fathers collection, representing different religious outlooks. The manual called the "Didache" sets forth precepts for religious instruction, worship, and ministry. The Epistle of Barnabas searches the Old Testament, the Jewish Bible, for testimony in support of Christianity and against Judaism. Probably the most widely read in the early Christian centuries was "The Shepherd" of Hermas, a book of revelations that develops a doctrine of repentance.

Immediately after the Gospels, the New Testament takes up the history of the early Christian Church, describing the works of the twelve disciples, and introducing Paul, the man whose influence on the history of Christianity is beyond calculation. Teacher, preacher, conciliator, diplomat, theologian, rule giver, consoler, and martyr, his life and writings became foundations for Christianity. Paul inspired a vast, serious, and intelligent literature that seeks to recapture his meaning, his thinking, and his purpose.

In his letters to early Christian communities, Paul gave much practical advice about organization and orthodoxy. These treated the early Christian communities as something more than a group of people who believed in the same faith: they were people bound together by a common spirit unknown before. The significance of that common spirit occupied the greatest of Christian theologians from Athanasius and Augustine through Luther and Calvin.

In "The Mysticism of Paul the Apostle" Albert Schweitzer goes against Luther and the Protestant tradition to look at what Paul actually writes in the Epistles to the Romans and Galatians: an emphasis upon the personal experience of the believer with the divine. Paul's mysticism was not like the mysticism elsewhere described as a soul being at one with God. In the mysticism he felt and encouraged, there is no loss of self but an enriching of it; no erasure of time or place but a comprehension of how time and place fit within the eternal. Schweitzer writes that Paul's mysticism is especially profound, liberating, and precise. Typical of Schweitzer, he introduces readers to his point of view at once, then describes in detail how he came to it, its scholarly antecedents, what its implications are, what objections have been raised, and why all of this matters. To students of the New Testament, this book opens up Paul by presenting him as offering an entirely new kind of mysticism, necessarily and exclusively Christian.

"There is at least one other point that Albert Schweitzer scores here... The hard-won recognition that divine authority and human freedom ultimately cannot be in conflict must never be taken for granted, and the irony that the thought of Paul has repeatedly been invoked to undo that recognition truly does make this insight one of 'the permanent elements.'"--from the Introduction

No Roman emperor had a greater impact on the modern world than did Constantine. The reason is not simply that he converted to Christianity, but that he did so in a way that brought his subjects along after him. Indeed, this major new biography argues that Constantine's conversion is but one feature of a unique administrative style that enabled him to take control of an empire beset by internal rebellions and external threats by Persians and Goths. The vast record of Constantine's administration reveals a government careful in its exercise of power but capable of ruthless, even savage, actions. Constantine executed (or drove to suicide) his father-in-law, two brothers-in-law, his eldest son, and his once beloved wife. An unparalleled general throughout his life, planning a major assault on the Sassanian Empire in Persia even on his deathbed. Alongside the visionary who believed that his success came from the direct intervention of his God resided an aggressive warrior, a sometimes cruel partner, and an immensely shrewd ruler. These characteristics combined together in a long and remarkable career, which restored the Roman Empire to its former glory. Beginning with his first biographer Eusebius, Constantine's image has been subject to distortion. More recent revisions include John Carroll's view of him as the intellectual ancestor of the Holocaust (Constantine's Sword) and Dan Brown's presentation of him as the man who oversaw the reshaping of Christian history (The Da Vinci Code). In Constantine the Emperor, David Potter confronts each of these skewed and partial accounts to provide the most comprehensive, authoritative, and readable account of Constantine's extraordinary life.

The night before his crucifixion, in the garden of Gethsemane, Jesus asks his Father to take away the cup of his suffering, but then says, "not my will, but yours, be done." Shortly afterward, Judas arrives, and his arrival reveals something important about the Father's will. Yet much remains obscure. The sheer fact of Christ's crucifixion shows only that God was not willing to spare his Son. It does not shed any light on the positive content of the Father's will. Drawing on philosophical analysis and historical-critical exegesis, The Father's Will sets out to clarify the Father's will for Christ and how it relates to his death on the cross. Then, after considering the theologies of Anselm and Peter Abelard, it argues for the recovery of the early Christian category of ransom. Since Christians look to the crucifixion to make sense of their suffering, the Father's will for Christ relates to many existential questions; it also shapes the place of God the Father in Christian theology and culture. Interpreting the crucifixion as a ransom makes the goodness of God more evident. It also makes it easier to see God the Father as the author of our salvation, rather than a stern judge who must be placated. And since the category of ransom traces back to Jesus' saying in the Gospels about giving his life "as a ransom for many" it has great claim to interpret the crucifixion in the way Jesus himself interpreted it.

The writings of AElfric of Eynsham (c.950-c.1010) are among the most important to survive from Anglo-Saxon England. He was shaped by tenth-century monastic reform, and his promotion of Old English was highly influential. His earliest known works, the Sermones Catholici (c.990-5), are adaptations of Latin texts rendered in Old English. The homilies draw on the gospels, saints' lives and other doctrinal themes. They were intended to be delivered over two years. This two-volume collection, first published between 1844 and 1846, contains transcriptions of the Old English texts with facing-page translations by Benjamin Thorpe (1781/2-1870). A well-respected scholar with a strong interest in promoting the study of Old English, Thorpe produced an important edition of the Anglo-Saxon Chronicle for the Rolls Series (also reissued in this series). Volume 1 of the present work contains the sermons for the first year, focusing on important events in the church calendar.

The writings of AElfric of Eynsham (c.950-c.1010) are among the most important to survive from Anglo-Saxon England. He was shaped by tenth-century monastic reform, and his promotion of Old English was highly influential. His earliest known works, the Sermones Catholici (c.990-5), are adaptations of Latin texts rendered in Old English. The homilies draw on the gospels, saints' lives and other doctrinal themes. They were intended to be delivered over two years. This two-volume collection, first published between 1844 and 1846, contains transcriptions of the Old English texts with facing-page translations by Benjamin Thorpe (1781/2-1870). A well-respected scholar with a strong interest in promoting the study of Old English, Thorpe produced an important edition of the Anglo-Saxon Chronicle for the Rolls Series (also reissued in this series). Volume 2 of the present work contains the sermons for the second year, focusing on doctrine and church history.

Christ in the Life and Teaching of Gregory of Nazianzus is the first full-length book devoted to an overview of the Christology of this fourth-century Father of the Church. Andrew Hofer examines the breadth of Gregory's corpus--orations, letters, and poems (often neglected in doctrinal studies)--to argue that Gregory's writing on Christ can be best understood in tandem with his autobiography.
This study begins with an articulation of Gregory's theology of the Word in which words come from the Word who became incarnate. Hofer then offers a close reading of how Gregory writes to or about Christ in the poetry known as "on himself." Within a three-part study of "autobiographical Christology," Hofer explores the philosophical background of Gregory's rhetoric for what he calls the "mixtures" of Christ and himself. He then elucidates this autobiographical concern in Gregory's famous Ep. 101, a landmark text in the Christological controversies. Thirdly, Hofer considers how Gregory celebrates the mysteries of Christ in the festal orations. Before the book's epilogue, a chapter describes how Gregory wrote of Christ for his pastoral ministry. Throughout the work, Hofer demonstrates the importance in Gregory's writings of the language of blending (such as in the Greek word krasis, rejected by the Council of Chalcedon to describe the Incarnation). This book thus offers a unique perspective on the one known as "the Theologian" in Chalcedon's acts and in subsequent Christian tradition.

Canonizing Paul explores how ancient editorial practices utilized in the publication of corpora (e.g. preparation of texts, selection and arrangement of tracts, and composition and deployment of paratexts) were not only employed to shape editions of Paul's letters (i.e. the Marcionite, Euthalian, and Vulgate), but also their interpretation. By considering the deployment of ancillary materials alongside other editorial practices and exploring the interpretive interplay (and sometimes uneasy negotiation) of text and paratexts, this study fills an often overlooked gap in the field of New Testament textual criticism. Investigation into the Marcionite edition shows how its paratexts introduced Marcion's hermeneutic and, in some measure, justified his editorial principles. The Euthalian edition preferred instead a catechetical and pedagogical goal extending from the deployment of paratexts to the organization of the tracts and a textual arrangement for ease of comprehension. The exploration of text and sometimes disparate paratexts culminates in an investigation of Codex Fuldensis, which transmits the Vulgate textual revision of Paul's letters and its Primum Quaeritur prologue alongside numerous other paratexts such as the Marcionite prologues, Old Latin capitula, capitula drawn from the Euthalian edition, and sundry other paratexts. The incorporation of such diverse paratexts, loosed from their original editions and juxtaposed with later editorial products founded on alternative hermeneutical presuppositions, resulted in interpretive tensions that testify to the physical manuscript as a locus of authority, over which many early Christians were trying to gain interpretive control, if not by altering the text, then by furnishing paratexts. By demonstrating how these practices and interpretive concerns left their mark on these editions of the Corpus Paulinum, this study reveals that editorial practices and hermeneutics were deeply, sometimes inextricably, intertwined.

Modern readers of the New Testament often notice its varying ideas about women. Some passages encouraged women to be submissive and remain silent. Yet in others, women characters owned property, headed households, or spoke with approval. Women in the New Testament World helps readers understand this conflicting evidence. It argues that social norms of the time encouraged traditional feminine virtues. However, as Susan Hylen argues, women in the culture enacted these virtues in a variety of ways, including active leadership in households, associations, and cities. In contrast to earlier approaches that divided the evidence into groups that either allowed or forbade women's leadership, this book points to a tension that was pervasive across different groups and regions of the Roman world. Society widely viewed women as inferior to men yet applauded their active pursuit of familial and civic interests. Thus, it was not the case that some women led while others were silent; instead, women were praised for modesty at the same time as they exerted influence in their communities. Elaborating on this rich historical background, Hylen illuminates new possibilities in New Testament texts.

Originally published in 1931, The World of the New Testament by T. R. Glover was included in the Cambridge Miscellany series in 1933. It is the 'Miscellany' edition which is re-issued here. The purpose of the volume was to offer the student of the New Testament a description of the society in which the Early Church found itself, of the political conditions which had made the Roman Empire, and of the everyday life of the people.

Die Predigten Augustins finden bislang trotz ihrer zweifellos uberragenden Bedeutung fur die Kenntnis der augustinischen Pastoral sowie als Modelle moderner praktischer Theologie im deutschen Sprachraum kaum Beachtung. Vor allem fehlen UEbersetzungen und Kommentare, die sie dem zeitgenoessischen Leser erschliessen. Sie werden hier fur die Sermones 336-338 erstmals, fur die Sermones 339 und 340/A in einer grundlich uberarbeiteten Neufassung vorgelegt. Der en face abgedruckte Text gibt die grundlegende Edition der Mauriner wieder, unter kritischem Vergleich mit den spateren Editionen und Angabe der Abweichungen. Die Einleitungen und Anmerkungen erlautern das zur Einordnung und zum Verstandnis der Texte Erforderliche: Echtheit, UEberlieferung, Chronologie, Textkritik, Struktur, Stil, historische Daten, Theologie und Liturgie. Ein besonderer Schwerpunkt liegt auf dem Nachweis des biblischen Gedankengutes.

Perpetua's Passions is a collection of studies about Perpetua, a young female Christian martyr who was executed in 203 AD. Like her spiritual guide, Saturus, Perpetua left a diary, and a few years after their deaths a fellow Christian collected these writings and supplied them with an introduction and epilogue: the so-called Passion of Perpetua. The result is one of the most fascinating and enigmatic works of antiquity, which the present volume examines from a wide range of perspectives: literary, narratological, historical, religious, psychological, and philosophical viewpoints follow upon a newly edited text and English translation (by Joseph Farrell and Craig Williams). This innovative treatment by a number of distinguished scholars not only complements its unique subject, but constitutes a kind of laboratory of new approaches to ancient texts.

The First Edition of the New Testament is a groundbreaking book that argues that the New Testament is not the product of a centuries-long process of development. Its history, David Trobisch contends, is the history of a book--an all Greek Christian bible--published as early as the second century C.E. and intended by its editors to be read as a whole. Trobisch claims that this bible achieved wide circulation and formed the basis of all surviving manuscripts of the New Testament. Review: Dr. Trobisch has produced a thought-provoking and significant study that will surely challenge the traditional understanding of the formation of the canon....The First Edition of the New Testament could have relevance for years to come.--Faith & Mission

This book is the first monograph devoted to the life, work, and thought of Palladius of Helenopolis (ca. 362-420), an important witness of Christianity in late antiquity. Palladius' Dialogue on the Life of St. John Chrysostom and his Lausiac History are key sources for our knowledge of John Chrysostom's downfall and of the Origenist controversy, and they both provide rich information concerning many notable ecclesiastical personalities such as John Chrysostom, Theophilus of Alexandria, Jerome, Evagrius of Pontus, Melania the Elder, Isidore of Alexandria, and the Tall Brothers.
Demetrios S. Katos employs late antique theories of judicial rhetoric and argumentation, theories whose significance is only now becoming apparent to late antique scholars, to elicit new insights from the Dialogue regarding the controversy that resulted in the death of John Chrysostom. He also demonstrates that the Lausiac History deliberately promoted to the imperial court of Pulcheria a spiritual theology that was indebted to his guide Evagrius and more broadly to the legacy of Origen, despite Jerome's recent attacks against both. Palladius emerges from this account not merely as a peripatetic monk, his own preferred self-portrait that has prevailed in most modern accounts, but as an ecclesiastical statesman who passionately supported both the causes and ideas of his associates in the most pressing controversies of his day.
The study will also be valuable for scholars of late antiquity working in the areas of asceticism, spirituality, pilgrimage, hagiography, and early Christian constructions of gender, for all of which Palladius' works are important sources.

Studies of medieval Biblical interpretation usually focus on the printed literature, neglecting the vast majority of relevant works. Timothy Bellamah offers a groundbreaking examination of the exegesis of William of Alton, a thirteenth-century Dominican regent master at Paris whose commentaries have never previously appeared in print.
As a near contemporary of Hugh of St. Cher, Bonaventure, Albert the Great, and Thomas Aquinas, William was an important representative of university exegesis at a time of rapidly changing methods and remarkable intellectual development. His commentaries are valuable resources for understanding Biblical study of the thirteenth century, in the schoolroom and in the pulpit. Yet study of William's work has been impeded by the dubious authenticity of numerous commentaries questionably attributed to him over the centuries.
Bellamah addresses these complex problems by unearthing evidence of authorship in each commentary's style and methodology. This inquiry employs the traits of William's commentaries as criteria for constituting a list of works that can be reliably attributed to him, which, in turn, provides a crucial basis for studying his exegesis. William was a man of his time, but even more than his contemporaries he was deeply interested in history and the literal sense, which he understood to be the intention of Scripture's authors, divine and human. He took a keen interest in Biblical history and put to use a wide array of procedures for textual, linguistic, and rhetorical analysis. At the same time, he remained aware of the spiritual senses and the diverse elements of the exegetical and theological tradition in which he stood.

Ambrose of Milan (340-397) was the first Christian bishop to write a systematic account of Christian ethics, in the treatise De Officiis, variously translated as "on duties" or "on responsibilities." But Ambrose also dealt with the moral life in other works, notably his sermons on the patriarchs and his addresses to catechumens and newly baptized. There is a vast modern literature on Ambrose, but only in recent decades has he begun to be taken seriously as a thinker, not just as a working bishop and ecclesiastical politician. Because Ambrose was one of the few Latin Christian writers in antiquity who knew Greek, another major area of Ambrose scholarship has been the study of his sources, notably the Jewish philosopher Philo, and Christian writers such as Origen of Alexandria. In this book, Warren Smith examines the neglected biblical, liturgical and theological foundations of Ambrose's thought on ethics. Earlier studies have found little that was distinctively Christian in Ambrose's image of the virtuous person. Smith shows that though, like the pagans, Ambrose emphasized moderation, courage, justice, and prudence, for him these characteristics were shaped by the church's beliefs about God's salvific economy. The courage of a Christian facing persecution, for example, was an expression of faith in Christ's resurrection and the church's eschatological hope. Eschatology, for Ambrose, was not pagan wisdom clothed in pious language, but the very logic upon which virtue rests.

William Palmer (1811-1879) was a theologian and ecumenist best known for his attempts to forge links between the Anglican and Orthodox churches. Palmer was elected a fellow at Magdalen College, Oxford in 1832, and became an adherent of the Oxford Movement, which emphasised the catholicity of the Anglican church. In the 1840s and 1850s Palmer visited Russia with the controversial aim of studying Orthodox theology and being admitted to communion by the Russian church. His request was refused, however, and his visit deemed a failure. Palmer converted to Roman Catholicism in 1855. Testimonies Concerning the Patriarch Nicon, the Tsar and the Boyars (1873) is Volume 2 of The Patriarch and the Tsar (1871-1876), Palmer's six-volume translation of documents relating to the life of Nicon (1605-1681), Patriarch of Moscow, whose theological reforms brought him into conflict with the Muscovite Tsar Alexis.

The History of the Condemnation of the Patriarch Nicon, composed by the Greek prelate Paisius Ligarides of Scio (1612 1678), is an account of the bitter struggle between the leaders of the Russian church and state during the reign of Tsar Alexis Michaelovich (1629 1676) and the patriarchate of Nicon (1605 1681). The conflict resulted in the exile and deposition of the Patriarch in 1666, decreed by an ecclesiastical council headed by Ligarides. Ligarides' History, a theological and legal essay on the powers of the tsar, is one of the most important polemics produced during the period. The arguments and ideas it contains represented important advances in the developing ideological tradition of the absolute authority of the tsar. This 1873 translation, the third of six volumes on the subject compiled by William Palmer, made this key historical source accessible to English-speaking scholars of Russian ecclesiastical history and political thought.

The sixth-century bishop Gregory of Tours described how mixing water with dust from the tomb St. Martin would create a potion that would act as a "celestial purgative.Indeed, Gregory could observe Christians being purged of sickness and sin all around him. By contrast, God's willingness to purge Christians of their sin after death was a more complicated proposition. As a process hidden from view, it raised questions: What was purgatory like? Who would experience it? Did purgatory purify souls, punish them, or both? And how painful would it be? This book explores purgatory's earliest history from the first century to the eighth. This was an era in which the idea that sinful Christians might improve their lot after death was often contentious, even heretical. In this, the first study focused on purgatory's history in late antiquity, Moreira explores a wide variety of interests and influences at play in purgatory's early formation. Some of the influences discussed are ideas about punishment and correction in the Roman world, slavery, the value of medical purges at the shrines of saints, and the authority of visions of the afterlife for informing Christians on the hereafter. Finally, this study challenges the deeply ingrained supposition that purgatory was a symptom of barbarized Christianity. It assesses the extent to which Irish and Germanic views of society, and the sources associated with them - penitentials and legal tariffs - played a role in purgatory's formation. Highlighting the importance of the Anglo-Saxon contribution to purgatory, special attention is given to the writings of the last patristic author of antiquity, the Northumbrian monk, Bede.

This edition of St Augustine's The City of God (De Civitate Dei) is the only one in English to provide a text and translation as well as a detailed commentary of this most influential document in the history of western Christianity. In Book V Augustine searches out and presents an answer to the question which lies behind the earlier books. In spite of the moral bankruptcy of the Roman state, and in spite of the disasters and injustices which have marked her history since the foundation, Rome has extended her imperial sway throughout Europe and the Near East. If the pagan gods have not guided her to this terrestrial eminence, how has this success been achieved? Augustine divides his response into four main sections: addressing the pagan notion of fate; arguing that God aided the Romans to imperial glory because a minority of them were virtuous even though they did not worship him; stating explicitly that the Roman Empire was set in place by God and is governed by his providence; and devoting the final section to the advent of Christian Emperors. Latin text with facing-page English translation, introduction and commentary.

William Palmer (1811-1879) was a theologian and ecumenist best known for his attempts to forge links between the Anglican and Orthodox churches. Palmer was elected a fellow at Magdalen College, Oxford in 1832, and became an adherent of the Oxford Movement, which emphasised the catholicity of the Anglican church. In the 1840s and 1850s Palmer visited Russia with the controversial aim of studying Orthodox theology and being admitted to communion by the Russian church. His request was refused, however, and his visit deemed a failure. Palmer converted to Roman Catholicism in 1855. The Replies of the Humble Nicon (1871) is volume 1 of The Patriarch and the Tsar (1871-1876), Palmer's six-volume translation of documents relating to the life of Nicon (1605-1681), Patriarch of Moscow, whose theological reforms brought him into conflict with the Muscovite Tsar Alexis.

Although related to one of the ruling families of Ireland, Columba (c 521-97) became a central figure in the 'Age of Saints' by setting out from his native land and founding his famous monastery on the island of Iona.

It was from here that priests and monks played a key role in converting the Picts of Scotland, here that countless penitents came on pilgrimages and that the King of Dalriada (Argyll) came to be consecrated. Adomnán's Life, writes Richard Sharpe, is the fullest early account, offering a 'vivid depiction of the abbot among his own monks, written on the spot by the saint's successor one hundred years after Columba's death'.

Drawing on extensive written and oral traditions, Adomnán presents Columba as a man distinguished for his prophetic and miraculous powers, whose life was filled with angelic apparitions and whose dying days were spent preparing for his departure. A stimulating Introduction sketches in the background, the archaeological evidence from Iona and the legends that grew up around Columba in medieval and more recent times. The result is an ideal new edition, equally suitable for readers seeking spiritual insight or the hard core of historical fact.

Sometime around 56 AD, the apostle Paul wrote to the church in Rome. His letter was arguably his theological masterpiece, and has continued to shape Christian faith ever since. He entrusted this letter to Phoebe, the deacon of the church at Cenchreae; in writing to the church that almost surely met in her home, Paul refers to her both as a deacon and as a helper or patron of many. But who was this remarkable woman? In this, her first novel, Biblical scholar and popular author and speaker Paula Gooder tells Phoebe's story - who she was, the life she lived and her first-century faith - and in doing so opens up Paul's theology, giving a sense of the cultural and historical pressures that shaped Paul's thinking, and the faith of the early church. Written in the gripping style of Gerd Theissen's The Shadow of the Galilean, and similarly rigorously researched, this is a novel for everyone and anyone who wants to engage more deeply and imaginatively with Paul's theology - from one of the UK's foremost New Testament scholars.

This book is a comprehensive survey of the history and, more particularly, of the thought of Antioch from the second to the eighth centuries of the Christian era. Dr Wallace-Hadrill traces the religious background of Antiochene Christianity and examines in detail aspects of its intellectual life: the exegesis of scripture, the interpretation of history, philosophy, and the doctrine of the nature of God as applied to an understanding of Christ and man's salvation. The community at Antioch stressed history and literalism, in self-conscious opposition to the tendency to allegorise that prevailed at Alexandria. While insisting on the divinity of Christ, they were equally adamant that no other doctrine should be allowed to compromise their central belief that Jesus was really human.

Depicting the lives of the saints in an array of both factual and fictional stories, "The Golden Legend" was perhaps the most widely read book, after the Bible, during the late Middle Ages. In his new translation, the first in modern English of the complete text from the Graesse edition, William Granger Ryan captures the immediacy of this rich, image-filled work, and offers an important guide for readers interested in medieval art and literature and in popular religious culture more generally.